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REESE  LIBRARY 

OF  THE 

UNIVERSITY  OF  CALIFORNIA. 


Class 


Coming  of  the  Sisters  Maya  and  Kyodomi. 


PRINCE   SIDDARTHA 


THE   JAPANESE    BUDDHA 


With  an  Introduction  by  Rev.  F.  E.  Clark,  D.D. 


BY 

JOHN    L.    ATKINSON 


BOSTON    AND    CHICAGO 
Congregational  £>un0ags«x?djooi  ana  ^uoltsfjtnp; 


REESE 

h 

R     SE 


COPYRIGHT,  1898, 
Br  CONGREGATIONAL  SUNDAY-SCHOOL  AND  PUBLISHING  SOCIETY 


JBetucatton 

THE  thought  of  the  Young  People  of  Christian 
Endeavor  Societies  everywhere  has  been  constantly 
in  my  mind  while  preparing  this  book  for  the  press. 
I,  therefore,  dedicate  it  to  them  with  the  sincere 
hope  that  its  perusal  may  make  clear  to  them  the  vital 
difference  there  is  between  the  Light  of  Asia  and  the 

Light  of  the  World. 

JOHN  L.  ATKINSON. 

KOBE,  Japan. 


136151 


INTRODUCTION 


IN  many  respects  this  is  a  very  unusual  book.  "While 
it  has  the  interest  of  a  story,  it  will  be  peculiarly  fasci- 
nating to  many  minds  because  from  the  Oriental  point  of 
view  it  relates  the  life  of  a  great  religious  leader,  who 
bears  sway  over  uncounted  millions  of  our  fellow  men. 

This  book  is  not  open  to  the  charge  of  being  colored 
by  Western  prejudices  or  preconceived  Christian  ideas, 
for  it  is  a  translation,  not  literal,  to  be  sure,  but  substan- 
tially accurate,  of  the  Japanese'  own  account  of  their 
greatest  god.  It  speaks  the  best  word  that  can  be  spoken 
for  Buddha  and  Buddhism. 

It  presents  the  hero,  whether  he  be  a  mythical  or  real 
character,  in  the  most  attractive  light.  The  mellow  haze 
of  Oriental  imagination  covers  up  whatever  is  false  and 
hideous  in  the  religion  of  the  East  and  presents  that 
which  is  most  worth  studying. 

As  an  account  of  the  best  things  which  a  false  religion 
can  say  for  itself,  it  is  well  worth  reading. 

As  an  attempt  to  put  us  in  sympathetic  relation  with 
the  thought  and  aspirations  of  the  devout  souls  in  the 
far  East  it  has  a  claim  upon  every  Christian,  but  above 
all  will  it  be  of  use,  I  believe,  in  showing  every  reader 
how  infinitely  superior  the  religion  of  Christ  is  to  the 
best  of  false  religions. 

The  light  which  sometimes  shines  from  Asia  is  a  false 
and  flickering  Jack-o'-lantern.  Its  uncertain  rays  may 
lead  many  a  young  person  astray  unless  he  traces  it  to 
its  source  and  finds  what  a  poor  phosphorescent  glow 
it  is,  after  all,  as  compared  with  the  light  that  shines 
from  the  Sun  of  Righteousness. 

5 


6  Introduction. 

This  book  will  set  things  in  their  true  proportions 
before  many  who  might  otherwise  be  misled  by  the 
glamour  of  the  Buddhist  faith.  After  perusing  these 
pages  no  intelligent  person  can  say  "  One  religion  is  as 
good  as  another  " ;  "  The  faith  of  the  Buddhist  does  not 
differ  essentially  from  the  faith  of  the  Christian  " ;  "  The 
morality  which  Prince  Siddartha  taught  is  as  good  as 
the  morality  of  Jesus  Christ." 

No  one  can  compare  the  grotesque  account  of  the 
birth  of  Buddha  with  the  noble  and  dignified  story  of 
the  birth  of  Christ  to  the  advantage  of  the  former. 
,  The  quarrel  of  Maya  and  Kyodomi  contrasts  most  un- 
favorably with  the  loving  greetings  of  Mary  and  Elisa- 
beth. The  unnatural  and  priggish  sayings  and  doings 
of  Maya's  son  seem  silly  and  absurd  when  compared 
with  the  sweet  simplicity  of  Mary's  son.  And  the  last 
days  of  Prince  Siddartha,  his  misty  wisdom  and  his 
incomprehensible  sayings,  are  sure  to  be  contrasted  by 
any  reader  with  the  dignified  and  noble  death  of  Him 
who  suffered  on  the  cross  to  take  away  the  sins  of  the 
world. 

In  fact  this  book  is  an  excellent  foil  to  the  Gospels,  as 
were  the  Apocryphal  books  of  the  Bible  when  they  were 
bound  up  by  our  grandfathers  between  the  covers  of 
their  Bibles.  As  at  the  recent  great  Parliament  of  Reli- 
gions at  Chicago  it  was  said  by  moro»than  one,  "  If  this 
is  the  best  thing  that  false  religions  have  to  say  for 
themselves,  Christianity  need  have  no  fear,"  so  he  who 
reads  this  most  interesting  volume  will  be  sure  to  rise 
from  his  perusal  with  the  feeling:  If  Buddhism  has 
"nothing  better  to  offer  to  the  world  than  the  life  of 
Prince  Siddartha,  the  religion  of  Christ  need  not  tremble. 

FRANCIS  E.  CLARK, 

BOSTON,  October  10, 1893, 


f 


' 

.    J"*i          rit_~«.^\^  a  A 


CONTENTS 


!HAPTEK  PAGE 

IN  THE  BEGINNING.  —  PRELUDE     ....      9 

I.  KING  JOBON,  PRINCE  SIDDARTHA'S  FATHER  15 

II.  THE  Two  SISTERS 20 

III.  MAYA,  PRINCE  SIDDARTHA'S  MOTHER    .     .  34 

IV.  THE  YOUNG  PRINCE 52 

V.  THE  PRINCE'S  GLOOM  AND  YEARNING   .     .  67 

VI.  THE  PRINCE  ESCAPES  FROM  THE  PALACE    76 

VII.    COMMOTION  IN  THE  PALACE 87 

VIII.  PRINCE  SIDDARTHA'S  NOVITIATE   ....    90 

IX.  PRINCE  SIDDARTHA'S  MIDDLE  TERM      .    .    96 

X.    THE  SNOW  MOUNTAIN 101 

XI.  THE  PRINCE  TURNS  HOMEWARD  .     .    .     .121 

XII.  A  PALACE  EPISODE  DURING  THE  PRINCE'S 

ABSENCE 124 

XIII.  THE  PALACE  LADIES  PREPARE    FOR  THE 

PRINCE'S  RETURN 128 

XIV.  YASODHARA'S  SON  MEETS  THE  PRINCE,  HIS 

FATHER 132 

XV.    CHANGES  IN  YASODHARA'S  LIFE    ....  142 

XVI.    THE  BUDDHA  ASCENDS  TO  HEAVEN       .     .  146 

XVII.    BUDDHA'S  RETURN  FROM  INDRA'S  HEAVEN  152 

XVIII.    AN  ENEMY 160 

XIX.    PRINCE   SIDDARTHA   INVITED    TO   ASCEND 

THE  THRONE .165 


Contents. 


CHAPTER 

XX. 
XXI. 

INAUGURAL  ADDRESSES  AT  THE  PALACE 
THE  PLOT  OF  DAIBA-DATLA  AND  BUDDHA' 
COUNTERPLOT  ...                       . 

PAGE 

.  173 

s 
.  185 

XXII. 
XXIII. 
XXIY. 

THE  LAST  TEACHINGS  OF  BUDDHA  .  . 
THE  BUDDHA  ENTERS  NIRVANA  .  .  . 
THE  BUDDHA'S  SHARI  

.  196 
.  207 
.  221 

XXV. 

THE  BUDDHA'S  PARADISE 

225 

XXVI. 
XXVII. 

THE  BUDDHA'S  ENLIGHTENMENT  .  .  . 

NIRVANA 

.  277 
?96 

IN  THE  BEGINNING. 

PRELUDE. 

following  life  of  Prince  Siddartha,  the  Japan- 
JL  ese  Buddha,  is  one  that  is  used  by  the  major  part 
of  the  Buddhists  of  Japan.  It  was  published  two  hun- 
dred and  twenty-eight  years  ago,  that  is,  in  1665,  but 
whether  that  was  the  first  time  of  its  issue  after  its 
preparation  by  the  original  author  I  am  unable  to  learn. 

The  present  English  text  of  this  biography  is  not  a 
literal  translation  of  the  Japanese  work,  yet  it  follows 
the  original  quite  closely,  and  I  believe  that  no  important 
element  has  been  omitted. 

The  Buddhists  of  Japan  belong  to  what  is  called  the 
Northern  School  of  Buddhism.  The  Buddhists  of  the 
world  are  separated  into  two  great  divisions,  called 
respectively  the  Southern  School  and  the  Northern 
School.  The  Northern  School  includes  Northern  India, 
Cashmere,  Nepaul,  China,  Tibet,  Mongolia,  Korea, 
Japan.  The  Southern  School  includes  Southern  India, 
Ceylon,  Burma,  Siam.  The  Buddhism  of  the  North- 
ern School  is  regarded  as  being  less  correct  in  some  of 
its  teachings  and  usages  than  the  Southern  School.  The 
reasons  given  for  the  difference  and  incorrectness  are  the 
greater  distance  from  the  origin  of  the  religion,  the 
additions  that  have  been  made  to  the  original  teachings 
of  Buddha,  and  the  retention  of  some  of  the  teachings 


10  Prince  Siddartha. 

and  superstitions  of  the  aboriginal  religions  of  the  peo- 
ples who  came  to  adopt  Buddhism  as  their  national 
religion. 

Buddhism  reached  Japan  in  the  sixth  century  of  .the 
Christian  era,  namely,  in  550  A.D.  As  it  came  by  the 
way  of  China  and  Korea,  its  character  in  Japan  is  on 
the  whole  similar  to  that  which  it  has  or  had  in  those 
two  countries.  In  fact,  the  modern  Buddhism  of  Japan, 
that  is,  the  Buddhism  taught  since  about  the  tenth  cen- 
tury of  the  Christian  era,  was  established  by  men  who 
went  to  China  to  study  the  doctrines  at  what  they 
regarded  as  first  hand. 

There  is  some  doubt  about  the  period  of  time  during 
which  the  Buddha  is  said  to  have  lived,  taught,  and  died. 
Some  writers  have  been  inclined  to  regard  him  as  a  myth, 
as  a  creature  of  the  imagination.  It  seems  quite  prob- 
able, however,  that  a  person  called  Shaka-Miini  Gautama, 
otherwise  Buddha,  did  really  exist,  and  that  he  taught 
the  doctrines  that  for  substance  are  credited  to  him  in 
the  Buddhistic  writings.  It  is  more  than  probable,  how- 
ever, that  the  bulk  of  those  writings  and  teachings  were 
produced,  after  Buddha's  death,  by  his  followers,  all 
of  whom  had  not  the  same  understanding  of  the  germ 
thoughts  of  their  teacher. 

Granting  that  the  Buddha  was  a  real  person  and  that 
he  taught  as  is  represented,  there  is  still  considerable 
difference  of  opinion  as  to  the  exact  time  of  his  birth 
and  death.  One  Chinese  account  places  the  time  at  nine 
hundred  and  fifty  years  before  Christ.  The  Buddhists  of 
Ceylon,  that  is,  the  Southern  School,  place  it  at  about  five 
hundred  and  fifty  years  before  Christ.  Until  recently, 


Prelude.  1 1 

European  scholars  have  accepted  the  opinion  of  the  Cey- 
lon believers  as  representing  the  probable  truth.  "Within 
recent  years,  however,  some  very  old  inscriptions  have 
been  found  in  India  which  seem  to  indicate  that  the 
Buddha  died  about  275  B.C. 

The  one  thing  about  the  whole  matter  that  seems  fairly 
certain  is  that  Buddhism  had  its  origin  in  India  some- 
where between  300  and  550  B.C.,  and  that  it  spread  from 
its  place  of  birth  throughout  the  entire  Asiatic  continent, 
east,  north,  and  south. 

The  Buddhist  scriptures  were  not  collected  and  printed 
until  some  hundreds  of  years  after  the  death  of  the 
founder  of  the  religion,  and  there  is  no  evidence  that 
any  biography  of  Buddha  was  extant  or  known  before 
the  other  writings  were  published.  It  naturally  follows, 
therefore,  that  neither  this  nor  any  other  biography  of 
the  Buddha  represents  the  unadulterated  facts  of  his  life, 
work,  and  death.  All  the  lives  of  him  that  have  been 
written  are  more  or  less  legendary  and  imaginative  in 
their  character. 

This  particular  biography  to  which  the  reader's  atten- 
tion is  now  invited  represents  the  substance  of  a  work 
called  in  Japanese  SJidka  Hasso  Mono  Gatari.  It  is  re- 
garded as  the  best  life  of  Buddha  extant  in  Japan.  As 
such  it  has  been  widely  read,  and  it  is  believed  by  mil- 
lions to  represent  the  real  facts  in  the  case  —  quite  as 
much  so  as  any  Christian  biography  of  Christ  is  regarded 
by  Christians  as  representing  the  facts  of  that  sacred  and 
useful  life.  Its  perusal,  therefore,  by  the  young  people 
of  America,  while  it  will  reveal  to  them  something  of 
the  vast  difference  that  there  is  between  the  teachings 


12  Prince  Siddartha. 

of  Buddha  and  those  of  Christ,  will  bring  them,  I  trust, 
into  more  sympathetic  relations  with  the  followers  of 
this  great  and,  no  doubt,  compassionate  teacher.  I  trust, 
also,  that  it  may  incline  them  to  be  more  earnest  in  bring- 
ing to  the  attention  of  those  millions  throughout  the 
Orient  who  now  accept  the  gloomy  and  depressing 
teachings  of  Buddha  the  more  helpful,  more  uplifting, 
and  better  tidings  which  Jesus  taught. 
I  have  found  some  marked  differences  between  this 

y  'T 

particular  life  of  Buddha  and  the  lives  which  have  come 
to  us  through  the  writings  of  missionaries,  poets,  and 
other  writers  who  have  lived  and  studied  Buddhism  in 
India  or  Ceylon.  The  difference  in  one  or  two  particu- 
lars is  so  great  that  I  made  a  call  at  a  large  Buddhist 
temple  that  is  within  half  a  mile  of  my  home  in  Kobe, 
in  order  to  inquire  of  the  priests  there  as  to  their  under- 
standing of  the  incidents  represented  in  this  Hasso  Mono 
Gatari.  The  information  thus  obtained  will  be  found  in 
the  chapter  entitled  "  The  Buddha's  Enlightenment." 

Buddha  is  invariably  spoken  of  in  Japan  as  Shaka  or 
as  Shaka-Miini.  This  accounts  for  the  Japanese  title  of 
the  book  —  Stidk'd  Hasso  Mono  Gatari. 

The  picture  on  the  cover  of  the  book  represents  an 
ancient  style  of  monument  that  is  sometimes  erected 
as  a  memorial  of  some  eminent  Buddhist  priest  whose 
lifelong  work  has  resulted  in  good  to  his  sect,  to  his 
nation,  and  to  his  kind.  The  clouds  and  the  shower  of 
petals  of  the  lotus  flower  are  the  added  touches  of  the 
Christian  Japanese  artist  who  made  the  drawing.  His 
name  is  Matsumoto.  The  erection  of  such  a  monument 
is  expected  to  bring  untold  benefits  to  the  donors  of  the 


Prelude.  13 

needful  funds  and  to  their  immediate  relatives.  Some 
of  those  benefits  are  long  life,  freedom  from  illness  and 
other  physical  calamities,  and  great  comfort  of  soul. 

There  may  have  been  a  time  —  in  fact,  there  must  have 
been  one  —  when  Buddhism  was  an  intellectual  and  even 
a  spiritual  power ;  but  that  day  has  long  since  gone  by. 
The  original  intellectuality  and  spirituality  of  the  reli- 
gion have  long  since  degenerated  into  ignorant  super- 
stition and  sordid  hope  of  material  and  present  gain. 
When  the  gain  hoped  for  is  that  of  the  future  life,  the 
superstition  and  the  hope  seem  to  be  equally  ignorant 
and  sordid. 

The  characters  on  the  monument  are  the  written  form 
of  the  celebrated  prayer  that  is  ceaselessly  offered  by 
millions  in  Japan — Namu!  Amida  Butsu  (Hail I  Amida 
Buddha) .  Its  unfailing  use  is  supposed  to  bring  infinite 
benefits  to  the  worshiper;  hence  a  rosary  is  used  in 
order  to  keep  a  record  of  the  vain  repetitions.  oC- 

The  strange-looking  character  over  the  top  of  the 
monument  is  called  in  Japanese  the  Man-ji.  It  is  sup- 
posed to  represent  a  vast  accumulation  of  lucky  signs  or 
merits  of  departed  Buddhist  saints.  Its  use  is  expected 
to  bring  in  some  magical  way  varied  and  longed-for 
riches  and  blessings.  It  is  to  be  seen  on  many  sacred 
objects— as  on  the  projecting  beam  ends  of  temples,  on 
receptacles  for  sacred  articles,  and  the  like.  Christian 
scholars  speak  of  the  symbol  as  being  one  form  of  the 
Greek  cross;  as  a  symbol  that  was  used  by  early  races 
of  Aryan  descent  to  represent  the  sun.  In  Japan,  how- 
ever, its  use  is  distinctively  Buddhistic.  J.  L.  A. 
'KOBE,  JAPAN. 


PRINCE   SIDDARTHA 

THE  JAPANESE  BUDDHA 


CHAPTER    I. 

KING  JOBON,   PKINCE  SIDDARTHA'S   FATHER. 

r  I  THE  father  of  Buddha  was  the  thirty-seventh 
"•-  of  his  line  to  reign  over  a  people  in  Central 
India.  His  name  was  Jobon.  His  father,  after  a 
peaceful  and  prosperous  reign  of  fifty  years,  ceded 
the  throne  and  the  seven  caskets  of  royal  treas- 
ures to  this  son. 

The  first  of  those  caskets  contained  the  gene- 
alogy of  the  royal  line  and  the  symbol  of  its 
authority,  a  magnificent  gem.  The  second  casket 
contained  the  all-powerful  bow  and  arrow  which 
even  demons  fear.  The  third  casket  contained 
the  sword  of  the  white  lotus  which  gave  to  its 
possessor  the  power  of  losing  all  fear  of  demons. 
The  fourth  casket  contained  a  gem  which  had  the 
power  of  shining  in  the  dark,  and  of  making  the 
darkest  path  light  as  day.  The  fifth  casket  con- 

15 


16  Prince  Siddartha. 

tained  the  jeweled  crown.  The  sixth  casket  con- 
tained the  gem-covered  banner  which  had  the 
power  of  dividing  the  forces  and  of  destroying 
the  courage  of  fully  panoplied  demons.  The  sev- 
enth casket  contained  maps  of  the  thirty-five 
provinces  over  which  King  Jobon  was  to  rule. 
These  maps  showed  in  detail  the  rivers,  moun- 
tains, seas,  and  plains,  and  the  paths  through  and 
over  them  all. 

King  Jobon,  on  receiving  these  symbols  of  royal 
authority  and  power,  at  once  began  his  reign.  On 
ascending  the  throne  he  delivered  an  address  to 
his  ministers  and  courtiers  which  gratified  them 
exceedingly;  and  his  subjects  generally  were  none 
the  less  pleased  with  it  when  it  was  reported  to 
them.  King  Jobon  said,  as  a  recent  President  of 
the  United  States  said  on  his  induction  to  office, 
that  "  A  public  office  is  a  public  trust ;  "  hence  he 
should  study  to  rule  justly  and  without  partiality, 
and  in  the  interests  of  his  people  rather  than  in 
his  own  interests. 

King  Jobon  next  ordered  the  erection  of  four 
new  palaces  for  his  use  during  the  four  different 
seasons  of  the  year.  This  act  was  not  one  of 
extravagance,  but  the  observance  rather  of  an 
ancient  custom  of  the  realm.  For  a  new  king  to 


King  Jobon.  17 

reside  in  palaces  erected  and  used  by  his  royal 
father  was  regarded  as  unfilial  in  the  extreme.  A 
beautiful  site  at  some  distance  from  the  highway 
where  the  people  were  constantly  coming  and 
going  was  selected,  and  the  palaces  quickly  built. 
The  doors,  walls,  and  ceilings  of  the  palaces  were 
adorned  with  agates,  rubies,  pearls,  crystals,  and 
other  precious  stones ;  and  curtains  of  the  richest 
colors  and  rarest  workmanship  were  hung  here 
and  there  as  there  was  need.  No  such  beautiful 
palaces  had  ever  before  been  seen  in  that  or  in 
any  other  land.  The  king  resided  in  each  of  the 
four  according  to  the  season  of  the  year.  When 
the  spring  flowers  bloomed  and  sent  forth  their 
fragrance,  he  resided  in  one.  In  summer,  when 
the  voice  of  the  cicada  made  such  heavenly  music 
that  the  sweet  flag  constantly  bowed  its  head  in 
approval,  he  resided  in  another.  In  the  autumn 
when  the  reddening  leaves  of  the  maple  mingled 
with  the  rich  colors  of  the  wild  flowers,  and  the 
wind  blew  with  a  fragrant  sigh  over  all,  making  a 
symphony  of  color  and  of  sound  both  sweet  and 
sad,  he  lived  in  another.  When  the  winter  winds 
blew  hoarse  and  loud  and  the  snow  fell  thick  and 
fast,  covering  the  earth  as  with  a  shroud,  he  dwelt 
in  another.  Having  experienced  the  pleasures  of 


18  Prince  Siddartha. 

a  residence  in  each  of  them,  the  king  expressed 
himself  as  charmed  and  fully  satisfied.  The 
changing  seasons  had  also  taught  him  their  les- 
son, and  impressed  upon  him  the  importance  of 
administering  the  affairs  of  the  nation  wisely, 
justly,  and  in  fitting  order. 

About  this  time  one  of  the  ministers  of  state 
appeared  before  the  king  as  he  sat  on  his  throne, 
and,  prostrating  himself,  ventured  to  say :  "  There 
is  one  thing  of  great  importance  concerning  which 
I  desire  to  speak  to  your  majesty.  Your  august 
reign  has  brought  prosperity  and  joy  to  all  your 
subjects.  The  land  may  even  be  spoken  of  as 
being  the  equal  of,  if  not  even  superior  to,  the 
Elysium  above.  Your  loyal  subjects  all  fear  that 
your  illustrious  and  beneficent  reign  may  be  all 
too  short,  and  your  royal  line  cease  to  exist  when 
you  die.  As  your  majesty  well  knows,  the  heaven 
above  has  the  earth  beneath  with  which  to  mate ; 
day  has  its  night;  spring  has  its  summer,  and 
autumn  has  its  winter.  In  spring  and  summer 
the  flowers  bloom  and  the  trees  grow  and  bear 
fruit.  All  these  things  are  ordained  by  and  are 
well  pleasing  to  the  gods.  While  meditating  on 
these  things  it  occurs  to  your  humble  servant 
to  suggest  that  it  does  not  seem  fitting  that 


King  Jobon.  19 

your  majesty  should  live  longer  without  a  royal 
consort." 

Another  minister  of  state,  also  prostrating  him- 
self, gave  expression  to  the  same  suggestion.  The 
courtiers  who  were  in  the  royal  presence  united 
in  prostrating  themselves  and  in  confirming  the 
suggestions  of  the  two  wise  and  venerable 
ministers. 

The  king,  seeing  the  earnestness  of  those  before 
him,  and  realizing  the  importance  of  the  matter, 
told  his  ministers  to  provide  a  suitable  consort  for 
him. 

The  ministers  and  courtiers  were  so  rejoiced  at 
the  king's  reply  that  they  arranged  for  a  feast, 
and  for  a  consultation  among  themselves  the 
evening  of  the  same  day.  The  result  of  the  con- 
sultation was  that  all  the  courtiers  who  had  beau- 
tiful daughters  should  bring  them  to  the  palace, 
that  the  king  might  choose  for  himself  the  most 
beautiful  one.  After  a  few  days  three  hundred 
young  ladies  were  ready  for  presentation. 


CHAPTER    II. 

THE  TWO   SISTERS. 

SOME  one  reported  to  the  king  that  the  gov- 
ernor-general of  a  distant  province  of  the 
realm  had  two  exceedingly  beautiful  daughters  — 
more  beautiful  than  any  of  the  three  hundred  he 
had  already  seen.  The  names  of  the  two  were 
Maya  and  Kyodomi.  The  king  at  once  dispatched 
a  messenger  to  the  distant  governor  to  request 
him  to  send  his  two  daughters  to  the  court. 

The  governor,  while  appreciating  the  high 
honor  placed  on  him  by  the  royal  command, 
expressed  the  fear  that  his  daughters,  having  been 
brought  up  in  such  a  rural  and  lowly  condition 
and  in  the  midst  of  such  humble  surroundings, 
might  not  please  the  king ;  yet  as  a  loyal  subject 
he  hastened  to  forward  the  young  ladies  to  the 
distant  palace.  The  elder  daughter,  Kyodomi,  he 
placed  under  the  special  care  of  General  Ba,  while 
Maya,  the  younger,  he  entrusted  to  General  U. 
Full  preparations  for  the  long  journey  having 

been  made,  the  governor  instructed  his  daughters 

20 


The  Two  Sisters.  21 

as  to  the  serious  and  important  nature  of  their 
errand,  and  then  dismissed  them  with  a  large 
retinue  of  officials  and  of  servants  of  both  sexes. 

The  king,  on  being  notified  of  the  arrival  of 
the  two  sisters,  expressed  his  great  pleasure  at  the 
ready  obedience  of  the  governor-general,  and  then 
set  the  day  for  the  formal  presentation  of  the 
ladies  to  the  throne. 

The  sisters  were  so  exceedingly  beautiful  that 
even  the  silver  moon  was  jealous  of  them.  When 
arrayed  in  their  presentation  robes  they  looked 
more  like  beings  from  heaven  than  like  mortal 
maids.  The  two  were  equally  beautiful,  and  the 
king  could  not  choose  between  them,  so  he  decided 
to  retain  them  both.  A  separate  palace  was 
allotted  to  each  sister.  To  Kyodbmi  the  moon- 
viewing  one  was  given,  because  her  beauty  could 
be  compared  only  to  the  silver  moon  as  it  floats  in 
the  sky  surrounded  by  the  loveliest  of  white  and 
shimmering  clouds.  To  Maya  the  spring-flower- 
viewing  one  was  given,  because  her  beauty  could 
be  compared  only  to  the  loveliest  blossoms  of 
spring.  On  the  father  of  the  sisters,  additional 
rank  and  other  high  honors  were  richly  showered. 

In  this  transitory  world,  however,  but  little 
continues  as  we  desire  that  it  should  do.  Clouds 


22  Prince  Siddartha. 

come  forth  from  distant  space  and  hide  the  moon  ; 
while  fierce  winds  spring  up  and  ruthlessly  tear 
and  scatter  the  loveliest  of  flowers.  The  sisters 
became  jealous  of  each  other,  and  a  coolness  and 
estrangement  grew  up  between  them.  Kyodomi 
complained  bitterly  because  her  father  had  allowed 
them  both  to  become  consorts  of  the  king ;  yet 
as  she  was  proud  of  being  a  queen  she  did  not 
request  the  king  to  send  her  back -to  her  home. 
She  only  said  in  her  anger  and  discontent  that 
she  would  never  again  think  of  either  her  father 
or  her  mother. 

Maya,  on  the  other  hand,  complained  of  the 
coolness  of  Kyodorni  towards  her.  She  poured 
out  her  grievances  to  her  chief  chamberlain  and 
his  wife.  She  said  that  when  they  were  in  their 
own  home  she  and  Kyodomi  always  slept  on 
the  same  bed,  folded  in  each  other's  arms ;  and 
that  they  were  as  flowers  and  butterflies  to  each 
other.  She  said  that  this  growing  estrangement 
was  a  grievous  burden  that  she  could  hardly  bear; 
that  all  attempts  at  communication  with  Kyodomi 
were  frustrated,  and  that,  although  she  wrote 
letters  to  her  distant  home  even,  no  replies  ever 
reached  her. 

The  chamberlain  and  his  wife  comforted   the 


The  Two  Sisters.  23 

grieved  heart;  recommended  patience  and  the 
exclusion  of  such  thoughts  from  her  mind. 

Notwithstanding  the  trouble  between  the  sisters 
Maya  continued  to  serve  the  king  faithfully  and 
well  because  of  his  manifest  love  and  great  kind- 
ness towards  her. 

One  warm  spring  day  Maya  fell  asleep  in  one 
of  the  rooms  of  her  palace  that  was  richly  orna- 
mented with  .tapestry  and  precious  stones,  and 
dreamed.  She  heard  the  most  entrancing  music 
up  in  the  sky.  Looking  upwards  she  saw  a  tower 
shining  with  a  golden  luster  and  brilliant  with 
dazzling  gems  standing  out  from  among  clouds  of 
royal  hue,  surrounded  by  eight  golden  banners 
and  eight  trees  bearing  rich  and  incomparable 
treasures  of  fruit  and  of  flowers.  While  she  was 
looking  enchantedly  on  this  strange  vision  many 
Buddhas  came  out  from  the  opening  flowers  on 
the  eight  trees,  and  facing  the  tower  with  pro- 
found obeisance  and  folded  hands  they  worshiped 
towards  the  tower,  saying,  "  We  worship  and 
adore  the  Buddha  who  is  supreme  in  all  the 
universe.  Matchless  knowledge !  Exhaustless 
brightness!  Satisfier  of  the  desires  of  all  crea- 
tures !  Perfecter  of  the  three  existences  —  past, 
present,  and  future  !  " 


24  Prince  Siddartha. 

The  four  doors  of  the  tower  now  flew  open  of 
their  own  accord  and  Maya  saw  the  great  Buddha 
seated  as  on  the  sun  and  shining  in  resplendent 
glory.  He  opened  his  mouth  and  said  to  her  :  "  I 
attained  to  a  clear  perception  of  all  truth  myriads 
of  ages  ago.  All  creatures  are  equal  each  to  the 
other,  and  all  are  mine.  The  desire  that  is  in  thy 
heart  shall  be  satisfied." 

A  white  elephant  bearing  a  white  lotus  flower 
on  its  back  now  came  forth  and  stopped  before 
the  Buddha,  who  at  once  took  his  seat  in  the 
midst  of  the  flower.  The  bright  light  that  shone 
about  him  shot  out  rays  that  reached  even  to  the 
head  of  Maya. 

The  Buddha,  again  addressing  Maya,  informed 
her  that,  as  he  must  once  more  be  born  as  a 
human  being,  it  was  his  wish  that  it  be  through 
King  Jobon  as  his  father  and  herself  as  his 
mother.  Maya  replied  that  she  was  not  worthy 
of  such  honor,  and  declined  to  entertain  the 
exalted  proposal.  Buddha  replied  by  informing 
her  that  this  was  not  her  first  acquaintance 
with  him. 

"  A  certain  king,"  he  said,  "  had  a  daughter 
named  Ruri.  While  yet  a  child  her  mother  died 
and  she  was  brought  up  by  a  stepmother  who 


TJie  Two  Sisters.  25 

had  a  daughter  named  Koya.  Ruri  was  by  far 
the  more  beautiful  of  the  two.  The  king  of 
another  country,  hearing  of  the  beauty  of  Ruri, 
desired  to  have  her  for  his  queen ;  but  the  step- 
mother, desiring  the  honor  for  her  own  child,  so 
slandered  Ruri  to  her  father  that  he  banished  her 
from  his  home  and  compelled  her  to  live  in  a 
miserable  hut  on  a  distant  mountain. 

"  Ruri  took  with  her  to  this  hut  a  copy  of  a 
sacred  book  which  her  mother  had  given  her  just 
before  her  death,  and  copied  it  out  a  thousand 
times  with  her  own  hands.  She  also  recited  aloud 
ten  thousand  volumes  of  the  sacred  works.  She 
also  gathered  together  seven  kinds  of  fruits,  laid 
them  on  an  altar  she  had  erected,  and  then  wor- 
shiped Jitsu-getsu  Komyo  Buddha. 

"For  these  meritorious  deeds  Ruri  is  now 
reborn  into  this  world  as  Maya  —  yourself ;  while 
I  am  the  Buddha  you  at  that  time  worshiped. 
You  are  therefore  a  fitting  person  through  whom 
I  must  again  be  born  into  human  form.  Your 
purity  is  absolute ;  it  would  neither  discolor,  con- 
fuse, nor  defile  the  light  of  either  the  sun  or  the 
moon." 

Maya  continued  diffident,  self  -  depreciating, 
and  self-excusing.  Strange  to  say,  while  she  was 


26  Prince  Siddartha. 

meditating  on  the  words  of  the  Buddha  twenty- 
eight  lotus  flowers  bloomed  out  on  her  hands. 

Buddha,  again  addressing  Maya,  said :  "  Per- 
ceiving the  truth,  I  have  appeared  in  the  world 
prior  to  this  eight  thousand  times  ;  and  even  as  I 
have  appeared  I  have  preached  in  order  to  deliver 
all  living  things.  The  time  has  now  come  for  me 
to  attain  to  perfect  knowledge  and  complete 
Buddhahood ! " 

Having  said  this  he  immediately  became  en- 
shrined in  the  person  of  Maya.  Utterly  aston- 
ished at  this,  Maya  regarded  her  own  form  with 
wonder,  and  saw  to  her  amazement  that  it  shone 
like  a  white  gem  on  a  golden  salver  and  that  it 
sent  forth  resplendent  rays  of  a  shining  light. 
She-  also  came  into  possession  of  six  supernatural 
powers,  and  had  a  clear  vision  of  the  whole  of 
the  three  thousand  worlds.  Many  Buddhas, 
semi-Buddhas,  and  other  exalted  beings  now  came 
down  from  the  heavens  and  worshiped  her,  say- 
ing, "  May  all  saints  protect  the  mother  of  the 
great  Buddha  and  keep  her  safe  from  all  harm !  " 
Queen  Maya  was  greatly  moved  at  all  this ;  but 
she  awoke  and  found  it  to  be  only  a  dream. 

Maya,  on  awaking  from  her  sleep,  revolved  in 
her  mind  the  unrealness  and  unsatisfactoriness  of 


The  Two  Sisters.  27 

dreams  ;  yet  as  the  sun  was  shining  brightly  into 
her  room,  showing  the  loveliness  of  all  her  sur- 
roundings, she  was  charmed  and  grateful  and  re- 
solved to  do  more  for  the  king's  pleasure  than 
she  yet  had  done. 

A  few  days  after  the  dream  she  felt  strangely 
unwell  and  was  unable  to  attend  a  flower  enter- 
tainment given  by  the  king  for  her  pleasure. 
This  so  distressed  him  that  he  called  her  chief 
chamberlain  before  him  and  asked  if  homesickness 
were  the  real  malady  from  which  she  suffered. 
After  expatiating  a  while  on  the  beauty  and 
goodness  of  Maya,  he  said  that  he  never  wearied 
of  her  presence  with  him,  and  would  not  even 
though  she  were  with  him  all  the  time. 

The  chamberlain  reported  all  this  to  his  royal 
mistress,  whereon  she  cheered  up  surprisingly 
and  resolved  to  give  a  sumptuous  entertainment 
to  the  members  of  the  court. 

During  the  entertainment  a  lady  named  Kogo 
came  dancing  before  the  queen  and  congratulated 
her  on  her  health  and  improved  appearance.  The 
bright  color  of  her  cheeks,  the  luminous  shining 
of  her  eyes,  and  her  noble  bearing  were  brilliantly 
alluded  to,  and  the  address  was  closed  with  the 
statement  that  at  no  distant  day  the  king  and 


28  Prince  Siddartha. 

court  would  be  made  glad  by  the  birth  of  an 
heir  to  the  throne.  The  lady  then,  singing  and 
dancing,  cried  out :  "  Rejoice,  rejoice  !  Congratu- 
late the  queen !  Congratulate  the  queen ! " 

When  the  matter  was  reported  to  the  king  he 
was  greatly  pleased  and  gave  strict  orders  that 
his  royal  consort  should  have  the  greatest  care 
and  the  best  of  attention  from  the  chief  chamber- 
lain and  his  wife  and  from  all  the  members  of 
the  court. 

The  elder  sister,  Kyodomi,  hearing  the  report, 
was  much  disturbed,  and  called  General  Ba  into 
her  presence  for  a  consultation.  She  said  to  him : 
"I  hear  that  at  no  distant  day  a  child  will  be 
born  to  my  sister  —  an  heir  to  the  throne.  Be- 
cause of  this  the  king  will  be  even  more  greatly 
in  love  with  her  than  he  is  now,  and  will  make 
her  the  real  queen  and  give  her  full  queenly 
power.  I  am  the  most  miserable  of  women.  I 
am  utterly  disgraced  before  the  king,  the  court, 
and  the  people.  I  will  kill  myself  this  very  night 
in  order  to  avoid  public  shame.  After  death  I 
will  become  a  spirit  and  avenge  myself  by  killing 
both  Maya  and  her  child.  This  is  my  immovable 
resolution." 

General  Ba  replied  to  this  outburst  by  saying, 


or 


Two  Sisters.  29 

"I  sincerely  sympathize  with  you  in  your  dis- 
appointment and  anger;  but  I  do  not  see  that 
killing  yourself  will  in  any  way  help  matters. 
Trust  the  entire  business  to  me." 

Kyodomi  expressed  herself  as  perfectly  willing 
to  leave  the  avenging  of  her  hate  to  the  general. 

Now  General  Ba  was  noted  for  his  unscrupulous 
wickedness.  He  advised  Kyodomi  to  hire  two 
ascetic  monks  who  had  the  power  of  arresting 
even  the  winds  and  the  waves  in  their  flight  by 
the  energy  of  their  prayers  and  incantations. 

Messengers  were  at  once  sent  to  the  distant 
mountain  where  the  two  men  had  their  home 
to  bring  them  to  the  palace.  On  their  arrival 
General  Ba  stated  the  reason  for  their  call,  and 
told  them  to  use  their  power  to  its  utmost  limits 
in  bringing  down  curses  and  disaster  on  Maya 
and  on  the  prospective  heir  to  the  throne.  The 
ascetics  consented,  but  said  that  it  would  be 
necessary  for  them  to  see  Maya  in  order  that  they 
might  make  an  image  in  her  likeness.  They 
affirmed  that  they  could  not  otherwise  effectually 
pray  and  work  their  incantations. 

Kyodomi,  who  had  been  hiding  behind  a  screen, 
rejoiced  at  their  ready  acceptance  of  the  request 
and  at  once  sat  down  and  wrote  a  letter  to  her 


30  Prince  Siddartha. 

sister  asking  her  if  she  would  not  be  kind  enough 
to  favor  her  with  a  call  and  a  sisterly  chat. 

Maya  was  delighted  with  the  kind  sisterly 
letter,  and  said  to  those  about  her  that  the  love  of 
sisters  is  not  evanescent  and  transitory  as  the 
blossoming  of  earthly  flowers  that  bloom  and  give 
out  their  fragrance  but  for  a  short  time  and  then 
fade  and  pass  away  forever ;  but  that  it  is,  on  the 
contrary,  like  the  immortal  flowers  that  bloom  and 
give  out  their  perfume  perennially. 

Permission  for  the  visit  having  been  given  by 
the  king,  Maya  called  for  her  carriage  and  escort 
and  set  out  joyfully  for  Kyodomi's  palace.  Ar- 
riving at  her  destination  the  elder  sister  saluted 
the  younger  with  the  greatest  warmth  and  cor- 
diality, and  heartily  congratulated  her  on  the 
promise  of  the  future.  When  preparing  for  her 
return  Kyodomi  said  to  Maya :  "  It  has  been  a  joy 
of  joys  to  meet  you  to-day.  It  seems  as  though 
I  cannot  contain  myself  because  of  my  delight, 
yet  as  the  day  is  waning  and  the  king  may  be 
impatient  we  must  now  bid  each  other  good-by." 

Maya  returned  regretfully  to  her  home,  feeling 
as  though  she  had  been  living  through  a  bright 
and  delightful  dream. 

While  the  two  sisters  were  engaged  in  conver- 


The  Two  Sisters.  31 

sation  the  two  ascetics  from  their  hiding  place 
took  careful  note  of  the  height,  size,  features,  and 
form  of  Maya.  Then  they  took  rice  and  water, 
which  they  ground  into  a  pulp,  and  out  of  this 
they  made  a  head  and  face  like  hers.  They  next 
took  straw  and  made  a  body.  The  head  and  the 
body  they  fastened  together  with  sticks  of  five 
different  forms,  and  then  draped  the  whole  with 
silk  of  five  different  colors.  They  also  affixed  a 
wig  to  the  head  by  means  of  a  three-feathered 
arrow.  Having  made  the  image  they  dug  a  pit  to 
a  depth  of  seven  feet  and  there  buried  it.  They 
next  built  an  altar  on  which  they  offered  a  lump 
of  black  rice,  into  which  they  had  driven  a  hun- 
dred and  eighty  nails,  and  flowers  of  the  japon- 
ica.  The  water  in  the  laver  was  distilled  from 
a  white  serpent.  The  oil  used  in  the  altar  lamps 
was  expressed  from  lizards.  The  incense  was 
made  from  the  bones  of  a  wolf  and  a  tiger.  They 
next  took  a  yellow  robe  of  silk,  the  sleeves  of 
which  were  inserted  upside  down,  a  hempen  gir- 
dle to  tie  it  together  with,  and  straw  sandals  with 
rough,  unfinished  soles,  and  placed  them  beside 
the  grave  of  the  image  of  Maya. 

Having  arranged  all  the  details  to  their  satis- 
faction, the  two  ascetics  faced  the  altar  and  prayed 


32  Prince  Siddartha. 

long  and  earnestly.  After  a  time  some  of  the 
symbolic  wands  which  they  had  set  about  the 
altar  becoming  violently  agitated,  one  of  the  men 
arrested  his  prayer  and  cried  out :  "  How  is  it 
with  the  cursed  one  now?  Come  out  here  and 
show  yourself !  " 

Strange  to  say  the  image  rose  up  out  of  the 
grave,  dressed  itself  in  the  yellow  robe  with 
the  sleeves  upside  down,  tied  it  together  with  the 
hempen  girdle,  stooped  down  and  pulled  on  the 
straw  sandals,  and  then,  covering  its  face  with 
the  long  hair  of  the  wig,  it  ascended  the  altar  and 
said  in  an  audible  voice  :  "  I  beg  your  pardon  !  " 

Kyodomi  at  once  came  out  from  behind  the 
screen  where  she  had  been  in  hiding,  and  address- 
ing the  figure  on  the  altar  said :  "  Do  not  hate 
me,  I  entreat  of  you.  Hate  our  father,  the 
King  Zenhaku.  My  desire  is  now  accomplished. 
Henceforth  I  have  neither  father  nor  sister." 

The  ascetics  now  approaching  the  altar  took 
down  the  figure  of  Maya,  wrapped  it  in  a  piece 
of  matting,  and  took  it  away. 

Kyodomi  was  delighted  with  her  success  in 
cursing  her  sister,  and  calling  for  General  Ba 
instructed  him  to  give  to  the  two  ascetics  a  thou- 
sand ounces  of  gold  and  a  thousand  rolls  of  silk. 


The  Two  Sisters.  33 

The  men  came  forward  to  receive  the  gift,  but 
they  suddenly  became  as  wooden  men. 

Kyodomi,  thinking  them  to  be  excessively  weary 
because  of  their  work,  prayers,  and  incantations, 
ordered  General  Ba  to  assist  them  forward.  The 
general  approached  to  do  so,  when  the  ground 
suddenly  rent  asunder  and  swallowed  them  up. 

General  Ba  and  the  others  who  were  associated 
with  him  in  the  business  of  calling  down  curses 
on  the  king's  child  and  its  mother  were  sorely 
afraid  at  this  portentous  turn  of  affairs. 


CHAPTER  III. 

MAYA,   PRINCE   SIDDARTHA'S  MOTHER. 

AFTER  the  visit  to  Kyodomi,  Maya  felt  cheer- 
ful and  happy  and  the  days  flew  swiftly  by. 
But  after  a  time  she  suffered  from  great  drowsi- 
ness, heavy  sleep,  and  miserable  dreams.  She 
became  subject  to  shiverings  and  fears  and  faint- 
ing fits.  The  chief  chamberlain  and  his  wife  were 
sorely  distressed  at  this  unhappy  change  in  the 
beautiful  young  queen,  as  also  were  the  king  and 
all  the  members  of  the  royal  court.  The  most 
celebrated  physicians  were  called  in  to  consult  on 
the  case.  They  pronounced  the  symptoms  to  be 
only  those  that  are  natural  and  incident  to  the 
condition  of  one  who  would  soon  become  a  mother. 
At  this  the  king  was  rejoiced  and  gave  orders  that 
the  best  of  care  be  given  to  the  fair  patient. 

Maya  was  greatly  relieved  and  comforted  by 
the  statements  of  the  doctors,  and  time  again 
passed  lightly  and  pleasantly  away.  Month  fol- 
lowed month  and  a  new  year  with  its  spring  came 
and. passed  away,  yet  no  heir  was  born  to  the 

34 


Maya,  Prince  Siddartha's  Mother.  35 

throne.  Maya,  through  disappointment  and  sor- 
row, wished  that  she  might  die. 

Again  Maya  slept  and  had  a  dream.  The 
Buddha,  whom  in  a  previous  dream  she  had  seen 
suddenly  enshrined  in  her  own  person,  now  ap- 
peared to  her  objectively  in  the  form  of  a  child 
having  the  thirty-two  marks  of  Buddhahood,  and 
addressed  her  thus  :  — 

"  Your  disappointment  and  bitter  regret  are 
not  unreasonable,  yet  you  must  not  think  of  them 
as  being  the  work  of  demons.  When  I  last  con- 
versed with  you  I  could  not  give  you  full  and 
satisfactory  information ;  but  as  this  ignorance  is 
likely  to  break  your  heart  I  will  now  more  fully 
inform  you,  for  it  would  not  be  fitting  that  a  being 
who  has  received  perfect  enlightenment,  in  order 
that  he  may  deliver  all  creatures,  should  break 
his  mother's  heart. 

"  The  things  that  I  speak  to  you  I  wish  you  to 
bear  in  your  memory  forever.  There  are  three 
unspeakably  great  joys.  The  first  of  them  is  that 
one  be  born  a  man.  The  second  one  is  that  a  man 
is  capable  of  reasoning  and  of  understanding 
reasons.  The  third  is  that  a  man  may  attain  to 
perfect  enlightenment  and  be  fully  cognizant  of 
all  the  laws  of  cause  and  effect,  of  retribution  and 


36  Prince  Siddartha. 

reward  of  merit.     There  are  also  ten  rules  to  be 
diligently  observed :  — 

1.  "Do  not  despise  the  ignoble,  ourselves  being 
noble. 

2.  "Do    not    despise    the    ignorant,   ourselves 
being  learned. 

3.  "  Do  not  despise  and  reject  even  the  superla- 
tively ignorant,  ourselves  being  wise. 

4.  "  Do  no  harm  even   to   the   wicked   by  the 
exercise  of  our  own  good  deeds. 

5.  "  Do  not  despise  and  reject   the   poor,  our- 
selves being  rich. 

6.  "  Do  not  despise  and  abandon  that  which  is 
failing  and  deteriorating,  ourselves  being  prosper- 
ous and  flourishing. 

7.  "  Do  not  despise  the  unfitting,  the  unadapt- 
able, ourselves  being  both  fitting  and  adapted. 

8.  "  Do  not  despise  and  reject  even  that  which 
is  false,  because  we  ourselves  perceive  and  possess 
the  truth. 

9.  "  Do  not  reject  the  imperfect,  ourselves  being 
perfect. 

10.  "Do    not   entertain   ill-will   toward   others 
because  we  understand  the  laws  of  rewards  and 
punishments. 

"  Take  heed !  take  heed  to  these  instructions !  " 


Maya,  Prince  Siddartha's  Mother.  37 

Continuing  his  address,  Buddha  said :  "  The 
cause  of  your  sister's  hatred  was  jealousy  and 
anger.  Her  anger  took  on  the  form  of  a  serpent 
a  hundred  and  sixty  feet  long  which  filled  the  air 
and  darkened  the  sun  and  moon  with  its  demoniac 
power. 

"  Remember  your  visit  to  her.  It  was  then  that 
she  cursed  both  you  and  me  by  the  ascetics. 
Because  of  this  I  am  bound  to  the  joints  of  your 
person  by  the  large  cord  of  three  hundred  and 
sixty  and  more  relationships.  Through  the  curs- 
ing of  the  ascetics  the  gates  of  life  are  closed  to 
me,  and  I  am  not  now  able  to  be  born  into  the 
human  life  again.  However,  Kyodomi  has  broken 
her  sisterly  relation  with  you  ;  besides  this  I  have 
wonderful  power,  hence  my  mother  who  is  to  be 
and  myself  are  secure  from  permanent  harm. 

"  The  ascetics  who  cursed  us  are  to  be  pitied, 
for  they  at  once  fell  into  hell.  In  due  time  I  hope 
to  recover  them  and  guide  them  into  the  true 
path.  Do  not,  therefore,  entertain  ill-will  against 
them.  The  mysterious  power  of  speedy  rebirth 
rests  with  me,  but  should  I  exercise  that  power 
you  would  be  too  highly  praised  as  queen-mother, 
and  Kyodomi's  jealousy  and  anger  would  be  in- 
tensified. Her  evil  mind  would  wander  on  from 


38  Prince  Siddartha. 

one  depth  of  darkness  to  another,  and  the  demons 
of  evil  would  never  cease  to  torment  you.  Since 
I  desire  to  deliver  all  creatures,  including  the 
ascetics  who  cursed  us,  it  is  not  well  that  I  should 
too  speedily  be  born  into  the  world. 

"  You  know  that  the  sun  rises  in  the  morning 
and  sets  in  the  evening.  The  four  seasons  never 
reach  to  their  perfection  at  a  bound  ;  nor  does 
the  fire  at  once  attain  to  its  fullness  of  flame  and 
heat ;  yet  none  of  these  things  continues  for  any 
long  period  of  time.  Thus  it  is  with  the  life  of 
man.  Learn  therefore  the  transitoriness  of  life. 
Your  life  at  court  even  will  pass  away  like  a 
blossom  of  spring.  The  pleasure  of  court  life 
will  pass  away  like  the  dream  of  a  summer's 
night  —  as  the  music  heard  during  the  transient 
vision  of  a  moonlit  evening.  In  a  moment  we 
become  dust  of  the  earth.  Why,  then,  should 
we  distress  ourselves  by  cherishing  ill-will  to 
those  who  are  angry  and  jealous  with  us  ? 
Become  perfectly  enlightened  and  exercise  your 
patience  in  this  trying  matter  of  the  delay  of 
my  rebirth  into  the  world.  This  interview  with 
you  is  a  real  one.  Never  think  of  its  being 
but  a  dream." 

Buddha  again  became  enshrined  in  her  person 


Maya,  Prince  Siddartha's  Mother.  39 

and  a  clear  and  radiant  light  shone  forth  from  his 
resting  place. 

Maya  awoke  from  her  sleep  and  discovered 
that  all  that  had  transpired  was  but  a  dream. 
She  wondered  within  herself  whether  Buddha  had 
indeed  appeared  to  her  objectively  and  really 
instructed  and  comforted  her.  She  regretted  to 
find  herself  awake.  She  decided  to  write  out  the 
substance  of  the  two  dreams  before  they  lost  their 
vividness. 

Winter  again  came  on  the  land,  and  with  it  a 
full  twenty-two  months  since  the  Buddha  first 
appeared  to  her  and  became  enshrined  within  her 
person. 

The  king  was  sorely  distressed  over  the  strange 
condition  of  Maya.  He  called  her  chief  chamber- 
lain and  his  wife  before  him  and  inquired  strictly 
into  her  condition  both  mental  and  physical. 
Maya's  affirmation  that  a  child  would  soon  be 
born  to  inherit  the  throne,  the  confirmation  of 
this  statement  by  the  court  physicians,  and  hence 
the  long  delay  of  the  event  puzzled  the  king.  He 
expressed  his  fears  that  the  trouble  had  its  cause 
in  cursings ;  but  could  not  understand  why  that 
should  be  so,  inasmuch  as  both  he  and  Maya  were 
so  uniformly  kind  to  all  about  them.  Every  one 


40  Prince  Siddartha. 

about  the  court  was  full  of  sorrow,  and  Kyodomi's 
kind  letter  showed  that  she  also  was  sincerely 
glad  that  an  heir  to  the  throne  was  expected. 
From  whence  then  could  come  the  cursings? 

The  court  physicians  were  instructed  to  pre- 
scribe for  Maya,  and  they  did  so,  but  she  refused 
to  take  their  medicines  even  though  she  were 
killed  for  disobedience.  Udai,  the  chief  chamber- 
lain, remonstrated  with  her,  but  she  was  immov- 
able. She  consented,  however,  to  give  to  him  her 
reasons  for  refusing  to  use  the  remedies  prescribed, 
provided  that  he  would  keep  them  absolutely 
secret. 

The  promise  having  been  given,  she  narrated 
her  dreams  and  her  belief  that  the  one  who  would 
ultimately  be  born  was  one  having  mysterious 
power.  She  affirmed  that  she  would  be  glad  to 
die  if  the  king's  child  could  forthwith  appear  in 
the  world. 

Udai  expressed  his  conviction  that  her  words 
were  true  and  reasonable,  and  went  to  report  to 
the  king.  He  kept  his  promise  of  secrecy,  only 
telling  the  king  how  grateful  Maya  was  for  his 
love  and  sympathy,  which  were  higher  than  the 
highest  mountains  and  deeper  than  the  deepest 
seas.  He  advised  that,  although  he  and  his  wife 


Maya,  Prince  Siddartha's  Mother.  41 

were  anxious  about  her,  she  be  left  alone  and  not 
forced  into  taking  the  medicine  of  the  doctors. 

To  this  the  king  consented. 

Three  springs  passed  away  and  another  Febru- 
ary came,  yet  Maya's  strange  condition  continued 
unchanged.  The  king  called  together  a  hundred 
wise  men  from  all  parts  of  the  royal  domain  and 
asked  them  to  find  out  by  divination  whether 
Maya  were  really  ill  of  some  strange  disease,  or 
whether  she  were  in  the  condition  she  declared 
herself  to  be.  Ninety-nine  of  the  hundred,  after 
a  period  of  divination,  united  in  declaring  that 
the  queen  was  ill  of  a  malady  caused  by  cursings. 
The  hundredth  man  said  nothing  but  remained  on 
his  seat  weeping. 

The  king  caused  inquiries  to  be  made  as  to 
why  he  kept  silence  and  continued  weeping. 

The  old  man  replied,  saying,  "  We  have  a  law 
according  to  which  the  decision  of  the  majority 
of  the  wise  men  must  be  accepted  as  the  correct 
statement  of  any  matter.  Ninety-nine  of  our 
one  hundred  have  thus  agreed  as  to  the  malady 
that  distresses  our  queen.  I  am  old  and  useless, 
and  have  never  attempted  divinations  on  deep 
and  serious  matters.  I  trust  therefore  that  the 
king  will  pardon  my  silence." 


42  Prince  Siddartha. 

Being  pressed  to  express  his  mind,  notwith- 
standing the  decision  of  the  ninety-nine,  he  said : 
"  According  to  my  divination  it  is  with  the  queen 
as  she  says." 

"  Why,  then,  are  you  weeping?"  he  was  asked. 
"  If  an  heir  is  to  be  born  to  the  king,  you  ought 
to  rejoice  and  be  glad."- 

The  old  man  replied :  "  The  child  which  will  be 
born  of  our  queen  will  never  receive  bodily  harm 
from  any  source,  no,  not  even  though  his  natal 
couch  be  made  of  sharp-pointed  swords.  He  will 
not  desire  to  sit  on  his  father's  throne.  He  will 
have  boundless  compassion  and  will  sit  on  the 
throne  of  mysterious  enlightenment  and  absolute 
calm.  He  will  become  Nyorai  —  highest  Buddha 
—  and  will  satisfy  his  long-entertained  desire  to 
deliver  all  the  creatures  of  the  five  hundred  great 
worlds,  the  three  thousand  smaller  ones,  and  the 
numberless  little  ones  that  are  scattered  like 
millet  seeds  throughout  space.  The  reason  I 
weep  is  that,  being  now  an  exceedingly  old  man, 
I  shall  not  live  to  see  this  exalted  being." 

The  courtiers  thanked  him  for  the  free  expres- 
sion of  his  thoughts,  but  they  regarded  both  him 
and  his  sayings  as  exceedingly  foolish. 

The  king  continued  to  be  perplexed.     He  did 


Maya,  Prince  Siddartha's  Mother.  43 

not  know  which  to  believe,  the  ninety-nine  or  the 
one  —  Queen  Maya  or  the  doctors. 

February  and  March  having  passed  away  the 
festival  of  the  change  to  spring  garments  was 
celebrated  and  the  king  transferred  his  residence 
from  the  winter  to  the  spring  palace.  The  chief 
chamberlain  induced  Maya  to  change  her  quarters 
also. 

In  the  early  evening  she  fell  into  a  deep  sleep, 
and  without  the  use  of  a  pillow.  A  beautiful 
child,  with  a  face  shining  like  a  gem  and  with 
lustrous  hair,  came  out  from  the  left  side  of  the 
folds  of  her  dress,  and  seating  itself  on  her  lap 
stroked  her  hair  and  said  three  times,  "  How 
good !  How  excellent ! "  The  child  then  ad- 
dressed her  as  mother  and  told  her  that  for  the 
next  seven  days  she  must  take  especial  care  of 
her  health. 

He  then  addressed  her  on  the  Kindness  of 
Parents  to  their  Children,  and  said  that  it  was 
deeper  than  the  summer,  and  that  children  who 
did  not  recognize  the  five  kindnesses  of  their 
father  and  the  ten  of  their  mother  were  ignorant 
and  brutish  indeed.  The  favors  of  the  mother, 
he  said,  are  prenatal,  natal,  and  postnatal,  and  in- 
clude all  the  anxieties  and  sufferings  of  mind  and 


44:  Prince  Siddartha. 

of  body  during  those  periods.  The  wonderful 
child  entered  into  a  detailed  statement  of  each 
of  these,  and  closed  its  long  address  by  asking, 
"How  can  a  child  ever  repay  these  great  kind- 
nesses of  the  mother  ?  A  man's  life  in  this  world 
is  but  fifty  years  ;  it  is  but  a  dream.  True  pleas- 
ure consists  in  absolute  quietness  and  holiness, 
and  in  these  only  consists  the  reality  of  realities. 
I  am  glad  to  call  King  Jobon  my  father  and  you 
my  mother."  Saying  this  he  warmly  embraced 
her. 

Maya  immediately  arose  to  call  Udai,  tne  chief 
chamberlain,  but  she  awoke,  and,  alas !  it  was 
only  a  dream. 

As  spring  came  on  the  king  thought  of  giving 
the  flower  entertainment  that  for  two  or  three 
years  had  been  postponed  on  account  of  Maya's 
strange  indisposition,  and  sent  a  message  to  her 
to  ask  her  if  she  could  be  present.  If  she  could 
not  be  present,  he  said  that  he  would  postpone  its 
observance  yet  another  year. 

Maya  was  very  grateful  for  the  invitation,  and 
for  the  form  in  which  it  was  sent  by  the  lips  of  a 
court  lady,  and  replied  that  as  she  had  not  seen 
the  king  for  so  long  the  seeing  him  at  the  enter- 
tainment would  do  her  the  good  of  a  prayer. 


Maya,)  Prince  Siddartha's  Mother.  45 

Great  preparations  were  made  for  the  event, 
and  the  courtiers,  both  ladies  and  gentlemen, 
arrayed  themselves  in  their  costliest  and  most 
brilliant  attire.  Kyodomi  also  was  invited  and 
was  present. 

The  guests  having  arrived,  and  having  been 
seated  according  to  the  king's  command,  Maya 
was  sent  for  that  she  might  act  the  part  of  host- 
ess on  the  occasion. 

She  hastened  to  obey  the  summons,  and  at  once 
set  out  from  the  palace  to  the  audience  hall  ac- 
companied by  a  large  suite  of  courtiers — both 
ladies  and  gentlemen.  Maya  was  beautiful  be- 
yond the  power  of  description.  Her  head  was 
adorned  with  a  crown  of  precious  stones,  her  hair 
ornament  was  composed  of  eight  flower  clusters, 
consisting  of  eight  colors,  which  were  skillfully 
disposed  about  the  crown.  Round  her  neck  she 
wore  a  bracelet  of  emeralds,  amber,  agates,  crys- 
tals, pearls,  and  gold.  For  a  dress  she  wore  a 
priestly  garment  of  rich  scarlet  brocade,  and  over 
that  she  wore  a  gauze  mantle  made  of  golden 
thread.  Her  eyebrows  shone  from  the  whiteness 
of  her  face  like  new  moons  in  the  sky.  The  light 
of  love  shone  forth  from  her  eyes,  and  her  rosy 
lips  looked  ripe  for  its  expression.  In  a  word, 


46  Prince  Siddartha. 

Queen  Maya  as  she  came  before  the  assembled 
guests,  surrounded  by  her  richly  appareled  suite, 
looked  as  does  the  full  moon  when,  surrounded 
by  clouds  of  the  loveliest  hue  and  form,  it  shines 
out  in  all  its  perfection  of  beauty  in  the  sky. 

A  mysterious  light  from  the  perfected  beings 
also  shone  on  the  head  of  Maya,  which  protected 
and  sustained  her  so  that  new  vigor  entered  her 
frame  and  she  walked  royally  forward  and  took 
her  appointed  seat. 

The  king,  seeing  her  look  so  strangely  beauti- 
ful, said :  "  Can  this  be  indeed  the  Maya  whom  I 
have  not  seen  for  three  long  years  ?  This  beauty 
is  of  the  heavens,  heavenly,  and  not  of  the  earth 
at  all." 

Kyodomi  also  was  greatly  surprised  at  the 
improved  loveliness  of  her  sister,  and  frankly 
congratulated  her.  Her  mental  attitude  toward 
Maya  also  changed,  and  this  was  the  result  of 
a  mysterious  power  exercised  over  her  by  the 
Buddha  who  had  been  enshrined  in  the  person 
of  Maya  for  the  past  three  years.  The  Buddha 
thus  enshrined,  now  seeing  the  three  thousand 
worlds  that  compose  the  universe  pass  before  him, 
decided  that  the  auspicious  time  for  satisfying  the 
desires  of  all  creatures  was  now  close  at  hand. 


Maya,  Prince  Siddartha's  Mother.  47 

The  mysterious  influence  that  the  Buddha 
exercised  on  the  mind  of  Kyodomi  now  induced 
within  her  a  spirit  of  repentance  and  so  strong  a 
desire  to  confess  the  grievous  wrong  she  had  done 
her  sister  that  she  broke  out  into  weeping. 

The  king  and  his  courtiers  thought  her  crying 
and  tears  to  be  those  of  joy  over  the  restoration 
to  health  of  Maya  and  of  her  wondrously  en- 
hanced beauty,  and  were  deeply  impressed  with 
the  sense  of  her  tender,  sisterly  love. 

The  king  now  addressing  the  courtiers  said: 
"As  you  well  know, the  plucking  of  flowers  from 
the  hoju  tree  is  strictly  prohibited,  yet  to-day  I 
give  you  all  permission  to  pluck  a  blossom  for  a 
hairpin.  If  also  any  wish  to  pluck  a  flower  and 
present  it  to  Queen  Maya,  they  may  do  so." 

All  present  availed  themselves  of  the  royal 
permission,  and  each  person  selected  a  cluster  of 
flowers  that  was  worthy  of  the  queen  and  in  turn 
offered  it  to  her.  This  is  the  origin  of  the  custom 
which  obtains  even  to  the  present  day  of  making 
offerings  of  flowers  on  the  altar  before  Buddha's 
image  in  order  to  gain  his  favor  and  his  love. 

The  king  now  asked  Maya  if  she  would  not 
pluck  a  blossom  from  the  daibara  tree,  the  very 
finest  in  the  royal  garden,  and  present  it  to  him. 


48  Prince  Siddartha. 

She  at  once  stepped  down  from  her  seat  to  do 
so.  She  lifted  her  left  hand  to  pluck  a  flower,  but 
instantly  collapsed  and  fell  down  in  a  fainting  fit. 
The  court  ladies  hurried  to  her  assistance  and  she 
shortly  came  to  consciousness ;  with  consciousness 
came  the  conviction  that  the  time  for  the  fulfill- 
ment of  her  dreams  was  close  at  hand. 

The  enshrined  Buddha,  speaking  as  with  an 
audible  voice  to  the  consciousness  of  Maya,  ad- 
dressed her  as  mother  and  informed  her  that 
where  no  idea  is  present  to  the  mind  there  is 
no  bewilderment,  no  enlightenment,  no  love,  no 
jealousy,  no  emotion  of  any  kind.  This  state, 
he  said,  constitutes  the  devotional  mind  —  Bodai- 
shin.  The  outcome  of  this  is  that  life  and  death 
are  but  as  the  same  thing  to  us  and  that  this 
is  Nirvana. 

When  the  Buddha  had  finished  his  speech  two 
golden  banners  fell  from  the  sky  and  lighted  on 
the  top  of  the  daibara  tree  from  which  Maya 
would  have  plucked  the  blossom  and  at  the  foot 
of  which  she  was  resting.  The  Buddha  was  now 
born  from  her  left  side.  At  the  moment  of  his 
birth  the  two  banners  changed  into  golden  drag- 
ons having  the  light  and  beauty  of  the  eight 
mysterious  colors.  Having  washed  the  person  of 


Maya,  Prince  Siddartha's  Mother.  49 

the  babe  and  its  mother  with  the  water  of  accum- 
ulated merits,  the  dragons  ascended  to  the  heav- 
ens and  were  lost  to  sight. 

The  newborn  Buddha  now  rose  to  his  feet,  and, 
taking  three  steps  forward  and  four  steps  back- 
ward, pointed  with  a  finger  of  his  left  hand  to 
heaven  and  to  the  earth  with  a  finger  of  his  right 
hand  and  said :  "  In  heaven  and  on  earth  I  am 
alone."  This  means  that  he  was  the  highest  and 
most  exalted  personage  of  the  heaven  above  and 
the  earth  beneath.  He  then  took  a  seat  on  the 
lap  of  his  mother  and  after  warmly  embracing  her, 
partook  of  the  nourishment  which  her  bosom  had 
already  amply  provided  for  him.  His  repast  fin- 
ished, the  chief  chamberlain  and  his  wife  took  the 
marvelous  babe  in  charge. 

Maya  now  closed  her  eyes  as  in  sleep  and  so 
passed  away  from  mortal  being. 

The  king  and  all  his  train  were  profoundly 
impressed  with  these  strange  events  and  united 
in  sorely  lamenting  the  sudden  yet  illustrious 
death  of  Maya,  the  mother  of  the  royal  heir. 
The  flower  entertainment  they  now  regarded  as 
but  a  beautiful  and  fitting  farewell  given  to  the 
lovely  dead. 

Kyodomi  bitterly  regretted  her  unsisterly  con- 


50  Prince  SiddartUa. 

duct  and  affirmed  that  although  the  sun  and  the 
moon  might  be  blotted  out  of  existence,  yet 
her  grievous  sins  could  never  be  blotted  out. 
She  cried  out,  "  O  heaven !  help  me  and  take  my 
life  with  that  of  my  sister." 

The  king,  on  returning  to  his  own  apartments, 
called  Maya's  chief  chamberlain  before  him  and 
said :  "  We  cannot  help  the  death  of  Queen  Maya. 
I  know  that  the  flowers  we  most  love  are  soonest 
scattered  and  gone,  yet  I  cannot  but  weep  for  my 
queen."  He  then  questioned  Udai  very  closely 
concerning  the  queen's  personal  matters  during 
the  three  years  preceding  the  birth  of  the  child  — 
years  during  which  he  had  not  met  her  at  all. 

Udai  gave  as  full  a  report  as  his  knowledge 
allowed  and  informed  the  king  that  Maya  had 
herself  written  everything  in  a  book  about  her 
dreams,  her  visions  of  Buddha,  and  his  addresses 
to  her. 

The  king  directed  Udai  to  bring  Queen  Maya's 
journal  and  read  it  to  him.  Among  other  things 
the  queen  had  written  down  was  the  statement 
that  if  she  died  childless,  she  had  a  strong  desire 
that  a  post-mortem  examination  be  made  and  the 
cause  of  her  malady  disclosed.  The  king  was 
affected  to  weeping  by  this,  for  he  then  realized 


Maya,  Prince  Siddartha's  Mother.  51 

how  deep  had  been  the  mental  sorrow  and  heart 
trouble  of  Maya  during  those  three  long  years. 

He  then  gave  orders  that  Maya  be  regarded  as 
a  living  queen  and  not  as  a  dead  woman.  He 
ordered  the  erection  of  a  magnificent  sepulcher 
at  the  foot  of  a  celebrated  mountain,  the  erection 
of  a  pagoda  monument  one  hundred  and  sixty 
feet  high,  and  of  a  palace  like  the  one  in  which 
she  had  lived  since  she  came  to  be  his  queen. 

He  also  ordered  the  laying  out  of  a  beautiful 
garden  and  the  transfer  to  it  of  the  hoju  or  treas- 
ure trees  from  his  own  choice  collection.  He 
commanded  the  transplantation,  immediately  in 
front  of  the  pagoda  monument,  of  the  daibara 
tree  from  which  Maya  would  have  plucked  a 
flower  to  present  to  the  king  and  at  the  base  of 
which  she  rested  when  the  heir  to  the  throne  was 
born. 


CHAPTER   IV. 

THE  YOUNG   PRINCE. 

rr^HE  usual  hundred  days  of  mourning  having 
-*-  passed  away,  the  king  commanded  his  min- 
isters to  learn  when  the  nearest  auspicious  day 
would  occur.  This  having  been  discovered  and 
announced,  the  king  issued  a  proclamation  to 
the  courtiers  and  nobles  of  his  realm  com- 
manding their  attendance  at  the  palace  at  that 
time.  The  time  and  guests  having  arrived,  the 
king  ordered  Queen  Maya's  chief  chamberlain 
and  his  wife  to  bring  her  child,  the  young 
prince,  into  the  royal  presence.  The  command 
having  been  obeyed,  the  king  took  the  child 
on  his  knee. 

The  young  prince  was  strangely  beautiful.  His 
face  was  as  lovely  and  as  smiling  as  a  gem,  and 
his  hair  lustrous  and  shining  as  gems  combed  into 
tresses.  His  eyebrows  were  as  new  moons,  and 
his  lips  expressed  deep  compassion.  His  every 
form  and  feature  were  more  lovely  than  any 
artist  could  depict. 


The  Young  Prince.  53 

The  king  embracing  him  turned  to  his  court 
and  said:  "Where  is  Kyodomi?" 

Kyodomi  responding  to  the  call,  the  king  said : 
"Receive  this  child,  who  is  to  be  the  source  of 
thousands  on  thousands  of  years  of  reign  and 
blessing,  and  attend  to  and  train  him  as  your 
own."  The  king  also  commanded  that  the  young 
prince  be  always  spoken  of  as  the  son  of  Kyodomi 
and  that  Maya's  name  be  not  even  mentioned 
within  the  precincts  of  the  palace. 

The  young  prince  celebrated  the  ceremony  of 
tying  up  the  hair  for  the  first  time  when  he  was 
three  years  of  age.  At  that  time  he  made  his 
first  formal  visit  to  his  father's  palace  accompanied 
by  a  magnificent  retinue  of  courtiers.  He  took 
with  him  as  a  present  to  the  king  a  beautiful  horse, 
rich  damasks,  swords  ornamented  with  silver  and 
gold,  gem-covered  banners,  and  other  rich  gifts. 

Although  he  was  spoken  of  as  being  but  three 
years  of  age,  he  was  really  five ;  hence  he  was  tall 
and  wise  and  dignified  in  his  deportment.  He 
carefully  observed  the  ceremony  of  the  occasion 
and  behaved  with  the  greatest  circumspection. 

The  king  was  deeply  impressed  with  his  manners 
and  bearing,  and  gave  to  him  the  name  of  Siddartha. 

The  king  called  Udai,  Maya's  chief  chamberlain, 


54  Prince  Siddartha. 

before  him  and  said :  "  The  day  for  celebrating  the 
custom  of  the  tying  up  of  the  hair  for  the  first 
time,  and  the  giving  of  a  name  being  an  impor- 
tant one,  conduct  the  prince  to  the  sepulcher 
where  Queen  Maya  was  entombed.  Kyodomi 
may  accompany  him  if  she  desires  to  do  so." 

Kyodomi  was  glad  of  the  royal  permission,  for 
she  thought  that  Maya  would  be  glad  of  such  a 
visit  from  her.  She  thought  also  that  it  would 
be  an  opportune  occasion  to  confess  the  sins  she 
had  committed  against  her  sister.  The  hoju  or 
treasure  trees  transplanted  beside  the  pagoda- 
monument  were  in  full  bloom  when  the  party 
reached  the  spot. 

Kyodomi  made  full  confession  before  the 
sepulcher  and  said :  "  Although  the  flowers  have 
no  minds  with  which  to  think,  yet  they  do  not 
forget  to  remind  me  of  my  sister  and  of  my  sins. 
These  flowers  continue  to  bloom  year  after  year, 
but  my  sister  never  returns.  I  deeply  regret  the 
wrong  I  did  her  and  repent  of  it  ever  as  these 
flowers  newly  bloom." 

The  prince,  having  nothing  on  his  mind,  passed 
away  the  time  by  playing  under  the  daibara  tree. 
The  rain  began  to  fall,  but  he  continued  his 
play  regardless  of  the  shower. 


The  Young  Prince.  55 

CFdai  took  him  up  in  his  arms  to  carry  him  to 
a  place  of  shelter,  but  the  prince  angrily  threw 
himself  from  the  old  retainer's  embrace.  Udai 
then  rebuked  him  for  his  obstinacy,  and  said  that 
it  was  because  of  three  years  of  such  prenatal 
obstinacy  that  his  mother  had  died.  Kyodomi 
also  rebuked  him  for  his  conduct. 

On  this  the  prince  said  :  "  The  mother  I  see  here 
is  riot  my  mother.  Where  is  my  true  mother? 
I  wish  to  see  her."  Beating  on  Kyodomi's  knees 
with  his  hands  he  said :  "  What  is  the  name  of 
this  place  ?  Who  lives  here  ?  Who  is  the  master 
of  the  house  ?  " 

It  was  by  questions  like  these  that  the  child 
showed  the  deep  wisdom  he  possessed. 

Kyodomi,  deeply  distressed,  said :  "  There  is  no 
master  to  this  house.  It  is  the  residence  of  Maya. 
Look  about  you  and  see  the  lovely  flowers." 

"  Call  Maya,"  urged  the  prince. 

Kyodomi  replied  that  although  they  might  call 
there  would  be  no  answer.  She  requested  the  at- 
tendants to  give  the  child  the  usual  festival  wine. 

The  prince  now  decided  that  he  had  found  out 
who  his  real  mother  was,  and  that  he  would 
ultimately  find  out  all  about  her. 

According  to  one  saying  the  visit  of  the  prince 


56  Prince  Siddartha. 

to  the  sepulcher  of  Maya  is  spoken  of  as  "  becom- 
ing a  priest  at  the  age  of  three."  According  to 
another  saying  it  is  spoken  of  as  "becoming  a 
priest  at  the  age  of  five." 

On  the  return  of  the  party  to  the  palace  the 
prince  tore  off  a  branch  of  the  daibara  tree  as 
a  souvenir  of  the  visit  and  resolutely  held  and 
carried  it  in  his  own  hand. 

The  fifth  birthday  of  Prince  Siddartha  having 
arrived,  the  festival  of  crowning  the  heir  apparent 
to  the  throne  with  the  usual  coronet  was  cele- 
brated. On  this  occasion  King  Jobon  openly 
called  on  Kyodomi  to  assume  the  position  of 
mother  of  the  prince.  The  king,  on  placing  the 
coronet  on  the  youthful  head,  said  that  it  was  his 
desire  that,  by  the  favor  of  the  king  of  heaven, 
the  descendants  of  his  family  might  continue  for 
endless  ages  to  govern  the  realm  and  cause  it  to^ 
prosper  in  all  good  things. 

Kyodomi  then  came  forward  and,  congratulat- 
ing the  prince  on  the  occasion,  said  that  it  was 
her  desire  that  his  power  might  extend  over  all 
the  countries  under  the  heavens;  that  he  might 
govern  wisely  and  well ;  that  his  people  might  be 
contented  and  prosperous,  and  that  his  life  might 
be  everlasting.  She  then  presented  him  with  the 


The  Young  Prince.  57 

bifurcated  skirt  or  skirt-like  trowsers,  which  with 
the  coronet  constituted  the  ceremonial  and  court 
dress  of  the  heir  apparent  to  the  throne. 

The  courtiers  and  nobles  who  were  present  at 
the  ceremony  were  deeply  impressed  with  the 
prince's  beauty  and  his  resemblance  to  his  mother, 
Maya.  They  said  to  each  other  that  if  she  were 
yet  living  in  this  transient  world  she  would  be 
proud  of  her  boy  on  this  occasion.  Some  of  them 
secretly  shed  tears,  and  all  became  hushed  and 
still. 

The  prince  knew  their  thoughts  and  regretted 
within  himself  that  he  had  been  the  cause  of  his 
mother's  death.  He  said :  "  The  height  of  heaven, 
though  so  very  high,  cannot  be  compared  to  the 
favors  shown  by  a  father  to  his  child ;  nor  can  the 
thickness  of  the  earth  be  compared  to  a  mother's 
love.  It  was  my  fault  that  my  mother  died  on 
my  birth  into  the  world.  Knowing  so  well  as  I 
do  the  love  of  parents  for  their  offspring,  I  ought 
not  to  have  conducted  myself  as  though  I  had  no 
mother.  I  fear  that  I  may  be  punished l  by 
heaven  for  this  offense.  If  one  commits  a  sin, 
there  is  no  place  on  earth  where  the  sinner  can 

1  Buddha,  unlike  Jesus,  does  not  claim  to  be  without  sin.  He  here 
Is  allowed  by  the  author  to  accuse  himself  of  having  deliberately 
caused  his  mother's  death. 


58  Prince  Siddartha. 

conceal  himself.  Surely  there  must  be  some  way 
of  escaping  from  the  punishment  of  sin." 

From  this  time  on  the  prince  esteemed  King 
Jobon  as  his  father,  and  rendered  to  him  the  filial 
service  that  was  his  due. 

When  the  prince  celebrated  his  seventh  birth- 
day, various  manly  sports  of  the  nobles  were 
indulged  in  by  him  and  the  sons  of  courtiers  and 
nobles.  The  sports  took  place  in  the  palace 
grounds,  arid  the  king,  with  his  courtly  train, 
honored  the  occasion  with  his  presence. 

The  first  game  consisted  in  shooting  at  a  flying 
ball  with  bow  and  arrow.  The  youth  of  the  court 
were  disposed  in  two  parties  —  the  eastern  and  the 
western  — with  a  captain  to  each.  Prince  Siddartha 
was  appointed  captain  of  the  eastern  company. 

The  eastern  party  threw  a  ball  up  into  the  air 
and  the  western  party  shot  arrows  at  it  as  it 
went  up  and  as  it  came  falling  down,  but  failed  to 
put  one  through  it.  Then  the  western  party 
threw  up  a  ball,  but  the  eastern  party  was  no 
more  successful  than  the  western.  The  captains 
of  the  two  companies  were  then  called  on  to 
decide  the  contest  in  the  same  way.  The  captain 
of  the  western  party  threw  a  ball  and  sent  it 
whizzing  through  the  air.  Prince  Siddartha  shot 


The  Young  Prince.  59 

his  arrow  and  pierced  it  through  at  once.  When 
the  prince  threw  up  the  ball  the  captain  of  the 
western  party  missed  his  aim ;  hence  the  victory 
was  with  the  prince's  party.  The  king,  however, 
said  that  the  shot  was  perhaps  a  chance,  or  merely 
a  lucky  one,  hence  the  contest  had  better  be  tried 
over  again.  This  was  done,  but  the  result  was 
the  same  as  before. 

The  age  of  the  captain  of  the  western  band  was 
fifteen,  while  Siddartha  was  but  seven. 

From  this  time  the  defeated  youth  began  to 
hate  the  young  prince.  The  prince,  however, 
compassionating  all  living  things  and  thinking  it 
a  grievous  thing  to  wound  another's  heart,  re- 
gretted that  he  had  won  the  victory  and  invited 
Daibadatta  into  the  palace.  He  also,  on  return- 
ing to  his  own  apartments,  told  Kyodomi  of  his 
victory  and  of  his  regret  at  having  gained  it. 

When  the  prince  was  nine  years  of  age  the 
king  called  his  counselors  together  and  said  to 
them:  "Life  is  indeed  like  a  swiftly  running  steed 
as  it  flies  by  a  given  stage.  I  am  fast  growing 
old,  and  my  son  will  soon  be  a  man.  It  is  time 
the  youth  began  his  studies.  What  course  of 
study  would  you  recommend  —  that  of  ordinary 
worldly  wisdom,  or  that  which  is  extramundane  ?  " 


60  Prince  Siddartha. 

The  counselors  after  consulting  together  divided 
into  two  parties.  The  one  recommended  studies 
suitable  to  one  whose  rank  in  life  necessitated  wear- 
ing garments  of  brocade,  while  the  other  recom- 
mended the  study  of  ordinary  worldly  knowledge 
—  "  the  way  of  this  world,"  as  they  called  it. 

The  king,  thanking  the  counselors  for  their 
suggestions,  said :  "  I  remember  now  the  divina- 
tion made  by  the  old  man  when  the  one  hundred 
were  called  in  to  divine  the  cause  of  the  queen's 
indisposition.  The  advice  that  the  prince  be 
taught  those  things  suitable  to  one  who  is  to  wear 
brocade  is  quite  reasonable,  but  I  think  that  on 
the  whole  it  will  be  better  to  teach  him  the 
ordinary  worldly  knowledge.  Utsu-ran-hotsu  is  a 
man  who  is  wise  in  the  way  of  the  world ;  let 
him  be  the  prince's  teacher." 

The  prince  took  a  pen  at  the  request  of  his 
teacher,  in  order  to  learn  the  art  of  penmanship, 
but  being  a  superhuman  being  he  learned  even 
the  most  difficult  forms  of  writing  with  incredible 
rapidity.  Music,  both  instrumental  and  vocal,  he 
learned  as  though  he  were  but  reviewing  lessons 
already  thoroughly  mastered.  His  teacher  was 
amazed  at  h'is  intelligence,  and  in  order  to  test  it 
more  fully  he  said  one  day:  "Out  of  the  two 


The  Young  Prince.  61 

hundred  volumes  on  those  shelves  bring  me  one 
volume  that  you  would  like  me  to  teach  you. 
Select  also  out  of  the  one  hundred  volumes  over 
there  any  single  volume  you  would  like  to  be 
instructed  from." 

The  prince  at  once  made  a  selection  from  the 
two  collections.  One  of  the  books  was  entitled, 
"A  Collection  of  Supernatural  Wonders,"  while 
the  other  was  an  essay  on  "  Conversion  and  the 
Returning  of  Favors." 

Utsu-ran-hotsu  inferred  from  this  selection  of 
studies  that  the  prince  would  never  desire  to  sit  on 
the  throne  of  his  father,  the  king,  but  that  he  would 
on  the  contrary  choose  the  path  of  the  wise  genii. 
He  informed  the  prince  that  permission  from  the 
king  would  be  necessary  before  he  could  instruct 
him  in  the  studies  he  desired  to  be  proficient  in, 
and  so  advised  his  return  to  the  palace. 

While  on  his  way  to  the  palace  accompanied 
by  Udai  and  other  retainers,  he  was  met  by  an  old 
man  in  destitute  circumstances,  whom  the  retain- 
ers at  once  fell  upon  with  their  staves  to  drive 
him  out  of  the  way.  The  prince,  however,  re- 
buked them,  saying  that  aged  people,  even  though 
rude  and  uncouth,  should  be  honored  as  our 
parents.  He  also  alighted  from  the  vehicle  in  which 


62  Prince  Siddartlia. 

he  was  riding  and  apologized  to  the  old  man  for  the 
rudeness  and  brutality  of  his  retainers. 

The  old  man  smiled  and  thanking  the  prince 
for  his  kindness  said  :  "  I  am  Prince  Senjo.  When 
I  was  ninety-five  years  old 1 1  heard  that  a  certain 
Bodhisatva  2  was  preaching  concerning  '  the  great 
wisdom '  in  a  mountain  to  the  northeast  of  my 
home.  I  left  the  palace  and  went  to  hear  the 
preacher,  but  he  died  soon  after  my  arrival ;  hence 
I  heard  only  part  of  his  instructions.  I  feared  to 
lose  the  merit  I  had  acquired  from  hearing  the 
Bodhisatva  preach,  hence  I  dismissed  my  suite 
and  for  the  past  seventy  years  I  have  been  wan- 
dering hither  and  thither  as  an  ascetic,  seeking  to 
return  the  favor  of  the  preacher  and  accumulate 
merit  for  myself.  Your  palace,  young  prince,  is  a 
large  and  a  beautiful  one,  but  it  cannot  be  relied 
on  for  imparting  enduring  happiness,  for  all  things 
are  but  as  a  dream  —  unreal  and  transient." 

Having  said  this  the  old  man  went  on  his  way. 
Prince  Siddartha  would  have  stopped  him  in 
order  to  invite  him  to  the  palace  to  give  him 


1  This  must  mean  that  the  old  man  was  ninety -five  years  old  when  the 
young  prince  met  him.    The  original  text,  however,  does  not  read  in 
that  way. 

2  One  who  would  become  a  full  Buddha  after  the  next  incarnation 
and  birth  into  this  world. 


The  Young  Prince.  63 

instruction  in  the  things  he  had  learned,  but  Udai 
interfered  and  hastened  the  prince  into  his  vehicle. 

From  this  time  the  desire  of  the  prince  to  re- 
ceive instruction  in  the  deep  things  the  old  man 
had  spoken  of  became  rooted  in  his  mind  as  a 
mountain  is  rooted  in  the  earth,  but  he  kept  his 
thoughts  to  himself.  It  is,  however,  a  well-known 
truth  that  neither  the  sun  nor  the  moon  lose  their 
light  because  clouds  and  fogs  sometimes  conceal 
them.  Thus  it  was  with  the  desires  of  the  Prince 
Siddartha  as  they  lay  concealed  in  his  heart. 

Udai  reported  to  Kyodomi  all  that  had  tran- 
spired between  the  prince  and  his  teacher,  and  be- 
tween the  prince  and  the  old  man.  He  said  that 
the  throne  had  no  attractions  for  the  youth ;  that 
the  outlook  for  the  future  was  gloomy,  and  that 
he  was  so  exceedingly  grieved  that  he  could  not 
refrain  from  weeping. 

Kyodomi  expressed  great  impatience  at  the 
prince's  folly.  She  said  that,  being  as  a  souvenir 
left  by  Maya,  and  as  an  ornament  of  her  own, 
great  things  for  the  king,  for  the  country,  and 
for  himself  were  expected  of  him  on  his  assump- 
tion of  the  royal  power. 

She  reported  the  matter  to  the  king,  who  said 
that  he  was  not  surprised ;  that  the  past  had  pre- 


64  Prince  Siddartha. 

pared  him  for  something  of  this  sort.  He  also 
said  that  it  was  because  of  this  that  he  had  sent 
the  boy  to  Utsu-ran-hotsu,  in  order  that  he  might 
be  taught  of  things  that  relate  to  this  world.  He 
advised  that  no  attention  be  paid  to  the  matter, 
except  ordinary  reproof  from  herself  and  Udai, 
and  careful  watching. 

Kyodomi,  on  returning  to  her  palace,  called  the 
prince  before  her  and  took  him  to  task  for  desir- 
ing to  pursue  studies  that  were  neither  suitable 
for  him  nor  acceptable  to  the  king.  She  also 
rebuked  him  for  listening  to  the  conversation  of 
a  foolish  old  man  of  whom  nothing  was  known. 
She  next  appealed  to  his  love  for  herself,  that  he 
might  desist  from  the  desire  to  learn  the  teachings 
and  the  ways  of  the  religious  ascetics.  She  told 
him  that  the  king's  love  for  herself  had  greatly 
increased  since  she  had  given  him  birth ;  that  if 
he  should  leave  her  to  wander  away  to  pursue 
those  studies,  she  would  be  unable  to  contain  her- 
self and  would  be  constrained  to  follow  him  even 
to  the  far-away  mountains  at  the  end  of  the  world 
where  wolves  and  tigers  dwell.  Concluding  her 
appeal,  Kyodomi  sat  down  and  wept  bitterly. 

The  prince  said  within  himself :  "  I  feel  heavy 
at  heart.  Surely  this  is  one  of  the  shackles  of 


The  Young  Prince.  65 

this  fleeting  world.  Conversion,  study,  ascetic 
discipline  cannot  be  accomplished  if  one  be  defi- 
cient in  wisdom  and  passion.  What  is  the  true 
way  ?  I  have  heard  that  a  certain  prince  obtained 
a  priceless  gem  by  baling  out  a  deep  sea  with  the 
skull  of  an  infant.  It  may  perhaps  be  so  with 
me.  My  mind  is  immovably  fixed.  Though  the 
largest  mountains  crumble  to  dust,  yet  my  re- 
solve will  never  change.  What  is  wisdom  ?  It  is 
thought,  consideration.  It  is  true  also  that  there 
is  a  wisdom  that  is  worldly,  and  one  that  is  above 
the  world.  True  compassion  does  not  consist  in 
breaking  one's  own  heart  by  obeying  others.  I 
will  endeavor  to  comfort  Kyodomi." 

Having  reached  this  conclusion  the  prince 
expressed  the  deepest  regret  that  he  had  occa- 
sioned her  so  much  anxiety.  He  explained  the 
incident  of  meeting  with  the  white-haired  old  man 
as  being  brought  about  by  the  harshness  of  his  own 
servants.  The  old  man  was,  he  said,  a  prince 
who  did  not  like  some  evil  thing  there  was  in  his 
own  land  called  hane  or  hag£  and  so  had  left 
his  country  and  had  wandered  about  until  he  was 
now  eighty  or  ninety  years  of  age.1 


1  The  discrepancy  as  to  the  age  (p.  62)  seems  to  be  that  of  indifferent 
memory. 


66  Prince  Siddartha. 

Having  recited  the  whole  matter  the  prince 
said :  "  It  must  have  been  Udai  who  told  you  of 
the  incident.  It  is,  however,  true  that  I  wish  to 
know  what  this  hane"  or  "hage  may  be  which  is 
so  injurious  to  a  prince's  country.  I  see,  how- 
ever, that  Udai's  reason  for  making  this  report  to 
you  was  his  desire  that  I  might  hear  of  nothing 
evil.  I  trust  that  now  you  will  let  your  mind 
be  at  rest.  Alas,  that  unlucky  JianS  or  hagS, 
whichever  it  was  !  " 

Kyodomi  was  well  pleased  with  the  prince's 
interpretation  of  the  incident,  and  regarded  her 
anxiety  as  needlessly  foolish.  She  said  to  herself: 
"Why,  the  child  did  not  even  understand  the 
words  used  by  the  old  man.  Hannya,  that  is, 
wisdom,  he  understood  as  hage  or  Tiane.  If  that 
is  the  extent  of  his  ability,  I  may  well  be  at  rest 
about  him.  My  fear  is  but  the  result  of  an  excess 
of  love  for  him." 

This  mental  rest  which  she  obtained  was  the 
result  of  the  remarkable  wisdom  of  the  prince.2 


2  Compare  this  incident  with  the  one  of  Jesus  in  the  temple,  when 
found  by  his  parents  and  questioned  by  them  as  to  his  separation  from 
them.  He  does  not  gloss  over  or  deliberately  mislead  them  as  young 
Buddha  is  here  represented  as  doing.  He  only  said:  "Wist  ye  not 
that  I  must  be  about  my  Father's  business?  " 


CHAPTER  V. 
THE  PRINCE'S  GLOOM  AND  YEARNING. 

r  I  TIME  now  hung  heavily  on  the  prince's  hands. 
~  He  thought  that  life  was  but  as  dew  newly 
fallen  on  the  grass,  which  would  almost  in  a 
moment  be  dried  up  and  gone  if  the  wind  of 
transientness  should  blow  over  it.  He  had  seri- 
ous thoughts  of  running  away  from  the  palace, 
but  restrained  himself,  as  he  did  not  know  where 
to  go  to  find  a  teacher  who  would  instruct  him  in 
the  things  he  desired  to  learn.  His  appetite  also 
failed. 

Kyodomi  again  became  anxious  about  him  and 
increased  his  mental  trouble  by  questioning  him 
as  to  the  reason  of  his  gloomy  and  unhappy  con- 
dition. She  urged  him  to  make  playmates  of  the 
sons  of  the  courtiers  just  as  peasant  boys  make 
of  the  sons  of  fellow  villagers. 

The  suggestion  about  playmates  pleased  the 
prince.  He  concluded  that  ten  youths  coming 
from  as  many  different  regions  of  country  could 
give  him  the  peculiar  knowledge  of  each,  and  he 

67 


68  Prince  Siddartha. 

might  thus  find  out  where  he  could   obtain   the 
instruction  he  so  desired. 

Having  made  the  acquaintance  of  some  of  the 
sons  of  the  courtiers,  he  asked  them  what  they 
thought  about  the  fact  that  all  living  creatures 
after  their  kind  have  their  own  particular  place  of 
abode  and  make  friends  only  of  their  own  kind. 

One  youth  replied :  "  Yes,  yes ;  I  know  all 
about  it.  Dragons  do  not  associate  with  creeping 
things,  neither  do  lions  and  kirin  [a  fabulous 
beast]  associate  with  domestic  animals.  None  of 
these  creatures,  however,  lives  alone,  and  the  reason 
of  this  is  that  they  have  no  mind.  Man,  being  a 
superior  being,  makes  a  friend  and  companion  of  his 
own  mind.  He  also  longs  after  and  makes  friends 
of  those  who  are  like  his  own  mind.  You  remember 
the  old  saying  that  if  a  man  wishes  to  know  what 
his  own  mind  is,  he  should  see  his  friend." 

Another  youth  said :  "  It  may  be  that  birds  and 
beasts  associate  together  for  the  reason  expressed, 
but  it  is  not  so  with  man.  It  is  not  possible  that 
any  one  can  find  a  friend  comparable  to  his  own 
mind.  Is  it  probable,  however,  that  any  one  will 
make  a  sole  friend  and  companion  of  his  own 
mind  and  be  content  with  that  ?  " 

Another  youth  said  :    "  Although  it  may  seem 


The  Prince's  Gloom  and  Yearning.  69 

reasonable  enough  that  one  should  make  a  friend 
and  sole  companion  of  his  own  mind,  yet  there  is 
no  proof  that  any  one  ever  did  so." 

Another  youth  said :  "  Every  one  speaks  the 
things  heard  from  others  and  I  will  not  do  the 
same.  The  number  of  paths  or  professions  in  this 
world  are  unlimited.  Literature,  medicine,  vocal 
and  instrumental  music,  art,  government,  military 
power,  and  wise  counsel  has  each  its  mysteries. 
It  is  not  of  these  paths,  however,  that  I  want  to 
speak,  but  of  the  path  by  which  one  makes  his 
own  mind  his  friend  and  companion.  There  are 
three  only  that  may  truly  be  called  4  paths.'  One 
of  these  is  the  path  of  wisdom ;  the  next  is  the 
path  of  clearness,  while  the  third  is  the  path  of 
the  sages — the  holy  path.  The  path  of  wisdom 
is  the  one  that  instructs  as  to  conversion  and  the 
returning  of  favors;  the  path  of  clearness  is  the 
one  that  instructs  in  and  clears  up  all  mysteries ; 
the  path  of  the  sages,  or  holy  path,  gives  instruc- 
tion as  to  generosity,  benevolence,  the  art  of 
governing  the  country  in  peace,  with  the  ten 
excellent  virtues.  Those  who  have  studied  these 
three  paths  and  made  their  own  mind  both  friend 
and  companion  are  called  sages  and  are  highly 
esteemed.  I  have  heard  that  persons  who  are 


70  Prince  Siddartha. 

proficient  in  the  paths  of  wisdom  and  clearness 
live  in  the  mountains  that  are  distant  from  here 
full  three  thousand  miles." 

Prince  Siddartha  was  delighted  with  this  infor- 
mation, and  he  regarded  the  youth  who  had  given 
it  as  a  heavenly  being.  Wishing  to  hear  yet  more 
he  said :  "  I  think  it  very  doubtful  that  any  human 
being  could  exist  on  those  distant  mountains." 

The  youth  who  had  given  the  information 
replied :  "  It  is  a  fact  that  human  beings  live  in 
the  mountains  that  are  one  third  that  distance 
from  here.  From  there  onward  there  are  tracks 
of  men  through  the  valleys  and  by  the  rivers,  but 
no  residences.  Afterward  the  way  opens  and 
leads  over  many  sunny  peaks." 

The  prince  was  well  pleased  over  this  addi- 
tional information,  and  felt  exceedingly  grateful 
to  Kyodomi  for  her  suggestion  about  making  play- 
mates of  the  sons  of  the  courtiers.  The  conversa- 
tion ended,  the  entire  company  gave  themselves  up 
to  fun  and  frolic  until  the  time  came  for  them  to 
separate  and  return  to  their  respective  homes. 

Prince  Siddartha  now  longed  more  than  ever  to 
leave  the  palace.  The  pleasure  he  had  received 
from  the  conversation  of  the  youth  about  the 
three  paths,  the  distant  mountains,  the  sages  and 


The  Three  Brides. 


TJie  Prince's  Gloom  and  Yearning.  71 

genii  living  there  was  to  him  as  the  stedfast 
shining  of  sun  and  moon  that  would  never  again 
become  dim.  He  was,  however,  constantly  sur- 
rounded by  courtiers  and  other  attendants ;  hence 
he  could  not  leave  the  palace  without  immediate 
discovery.  His  thoughts  constantly  reverted  to 
those  distant  mountains,  and  the  instruction  in 
wisdom  and  the  clearing  up  of  all  mysteries  to  be 
obtained  there ;  hence  his  face  again  became  sad. 

Maya's  old  chamberlain,  Udai,  asked  the  cause 
of  his  melancholy,  and  offered  his  services  to  pro- 
cure anything  that  would  give  him  pleasure  and 
bring  smiles  again  into  his  face. 

The  prince  replied  that  it  was  not  easy  to  be 
pleasant  unless  one  had  a  friend  after  one's  own 
mind  with  whom  conversation  on  mutually  con- 
genial subjects  could  be  carried  on.  Udai  thought 
that  he  fully  understood  the  state  of  mind  the 
prince  was  in ;  hence  in  reporting  the  interview  to 
Kyodomi  he  suggested  that  some  beautiful  princess 
be  found  for  him  as  a  cure  for  his  melancholy. 

Kyodomi  repeated  the  suggestion  to  the  king, 
who  approved  of  it.  He  gave  orders  that  search 
be  at  once  made  for  suitably  lovely  young  ladies 
or  princesses,  and  that  a  new  palace  be  erected 
for  the  prince's  use  after  his  marriage. 


72  Prince  Siddartha. 

The  palace  was  soon  erected,  fitted  up  and 
ornamented  with  costly  material  and  with  scenery 
adapted  to  the  fullest  enjoyment  of  the  four 
seasons  of  the  year. 

Kyodomi  selected  three  of  the  loveliest  of  the 
young  ladies  who  had  been  presented  as  compan- 
ions or  brides  of  Prince  Siddartha.  Udai  took 
charge  of  the  new  household,  and  when  the  mar- 
riage and  transfer  of  the  prince  and  his  brides 
took  place,  the  ceremonies  and  congratulations 
from  all  the  court  were  too  magnificent  and  abun- 
dant to  be  described  in  the  limits  of  a  book. 

After  a  time  Kyodomi  secretly  called  the  three 
princesses  into  her  presence  and  said  to  them : 
"Daughters,  listen  well  to  what  I  say!  The 
prince  has  begun  to  have  strange  thoughts.  His 
mind  is  filled  with  the  desire  to  learn,  the  teach- 
ings and  perform  the  austerities  of  the  ascetics, 
and  he  is  seeking  for  an  opportunity  to  steal  away 
from  the  palace.  He  has  not  the  least  desire  to 
ascend  the  throne.  It  will  be  a  great  comfort  to 
the  king  and  to  myself  if  you  can  succeed  in 
diverting  him  from  his  present  purpose  and  in 
weaning  him  from  his  desire.  Never  for  one 
moment  leave  his  side,  or  he  will  fly  away  and 
our  grief  become  unbearable.  There  are  three 


TJie  Prince's  Gloom  and  Yearning.  73 

things  that  all  women,  whether  of  high  or  of  low 
degree,  need  to  guard  against.  The  first  is  excess 
of  sleep  and  ease-taking  ;  the  second  is  excessive 
attachment  to  their  husbands  so  that  they  become 
the  objects  of  contempt  and  dislike  to  others  ;  the 
third  is  jealousy  of  rivals,  resulting  in  quarreling 
and  cunning  trickery.1  All  these  things  strain 
and  sometimes  break  the  relation  that  exists 
between  the  master  and  subjects,  father  and  child, 
husband  and  wife,  and  bring  about  great  mis- 
fortune. I  entreat  you,  therefore,  to  serve  the 
prince  with  but  one  mind,  and  win  him  from  this 
idea  of  seeking  conversion  and  the  path  of  the 
ascetics.  He  is  shrewd  and  full  of  wisdom,  so 
you  will  need  to  be  constantly  on  the  alert  and 
to  watch  him  carefully." 

Kyodomi,  after  making  each  of  the  princesses 
a  present  of  a  beautiful  costume,  escorted  them 
to  their  own  palace. 

The  brides  made  their  best  endeavor  to  divert 
the  prince,  but  it  was  all  to  no  purpose.  His 
desire  for  conversion  and  the  study  and  practice 
of  the  path  of  the  ascetics  grew  stronger  every 
day. 


second  and  third  points  here  mentioned  arc  inevitable  in  a 
country  where  many  wives—  in  this  case  three—  have  only  one  hus- 
band among  them. 


74  Prince  Siddartha, 

The  various  members  of  Prince  Siddartha's 
court  exhausted  their  eloquence  in  pointing  out 
and  in  congratulating  the  prince  on  the  beauty 
of  his  palace  and  its  surroundings.  In  the  spring 
they  said,  What  can  be  more  lovely  than  the 
flowers  that  bloom  in  these  gardens  and  send  out 
so  abundantly  their  rich  perfume  ?  In  the  sum- 
mer, How  attractive  are  the  willow  trees  full  of 
sweet  swinging  birds  which  make  melodies  to 
charm  the  dullest  ears !  In  the  autumn,  The 
landscape,  how  rich  it  is  with  its  haze  of  atmos- 
phere, its  reddening  leaves,  its  rich  brocade  of 
coloring,  its  clear  and  limpid  moons !  The  win- 
ter, too,  is  equally  charming,  for  the  distant 
mountains  are  covered  with  snow,  and  the  wind 
blows  with  a  sweet  melodious  sound  through  the 
branches  of  the  trees. 

The  prince  heard  all  the  eloquence  of  those 
about  him  with  an  untouched  heart.  The  desire 
to  satisfy  his  innermost  longings  for  the  study  of 
the  deepest  truths  and  to  practice  the  austerities 
of  a  sacred  life  only  grew  the  stronger  as  the 
praises  of  the  things  about  him  were  sung  in  his 
ears.  He  looked  on  the  loveliest  and  most  fragrant 
of  the  flowers  of  spring  and  thought  in  his  heart 
that  both  the  flowers  and  their  fragrance  would 


The  Prince's  Gloom  and  Yearning.  75 

soon  pass  away  as  a  dream.  The  rich  foliage  of 
the  summer,  too,  would  soon  be  torn  from  the  trees 
and  sent  whirling  hither  and  thither  by  the  autumn 
winds;  the  luxuriant  foliage  and  the  choruses  of 
birds  would  likewise  pass  away  as  in  a  moment, 
while  the  reddening  leaves  arid  the  rich,  brocade- 
like  beauty  of  the  autumn  landscape  would  soon  be 
brought  to  an  end  by  the  falling  of  winter  snows. 

It  is  thus,  the  prince  thought,  with  the  life  of 
man.  The  time  of  youth  passes  away  as  a  dream, 
and  gray  hairs  like  the  snows  of  winter  soon 
cover  the  heads  of  men  and  women  alike.  Birth, 
youth,  old  age,  sickness,  and  death  come  on  us 
and  hasten  us  away  as  the  seasons  of  the  year 
bring  out  and  then  destroy  the  beauty  of  every 
succeeding  season.  Who  is  able  to  deliver  us 
from  these  fleeting,  transitory  things  ?  1 

When  the  prince  was  seventeen  years  of  age 
he  thought  of  many  plans  and  sought  out  many 
opportunities  to  escape  from  the  palace;  but  he 
was  always  foiled  in  his  attempts  by  the  concerted 
care  and  watchfulness  of  his  brides,  his  courtiers, 
and  his  servants. 


i  It  is  not  possible  to  think  of  Jesus,  who  so  evidently  enjoyed  asso- 
ciating with  his  fellows,  and  of  eating  and  drinking  with  them,  as 
having  ever  looked  out  on  life  with  such  sad  eyes  and  with  such  a 
gloomy  heart  as  Buddha  is  here  represented  as  having. 


f 

I  UNlV 

V 


J 


CHAPTER  VI. 

THE  PRINCE  ESCAPES   FROM  THE  PALACE. 


prince,  wearied  of  his  idle,  useless  life, 
became  deeply  depressed  by  his  inability 
to  overcome  the  demon  of  this  fleeting  world. 
He  concluded  that  he  could  not  accomplish  his 
desire  by  his  own  unaided  power.  Casting  about 
in  his  mind  and  searching  for  one  who  might 
help  him  to  escape  from  the  palace,  he  decided 
that  one  of  his  brides,  whose  name  was  Yasodhara, 
and  who  was  not  only  exceedingly  beautiful  but 
who  was  also  gentle  and  kind,  would  be  the  one 
most  likely  to  listen  to  his  confidences  and  aid 
him  in  his  endeavors. 

He  approached  her  by  saying,  "  You  know  the 
old  proverb  which  speaks  of  the  very  great  inti- 
macy of  the  relation  of  those  who  have  met 
under  the  shadow  of  a  certain  tree  and  together 
drunk  of  the  water  of  the  spring  at  its  base. 
Our  relation  is  something  like  that."  The  prince 
went  on  to  say  that  he  had  a  matter  of  great 
importance  he  wanted  to  speak  to  her  about,  but 

76 


The  Prince  Escapes  from  the  Palace.  77 

that  she  must  promise  to  keep  it  an  inviolable 
secret. 

Yasodhara  was  much  perplexed  as  to  the  answer 
she  ought  to  give,  for  she  was  sure  that  the  sub- 
ject to  be  spoken  of  was  the  one  that  Kyodomi 
had  warned  herself  and  the  other  two  brides 
about  soon  after  their  marriage  with  Prince 
Siddartha. 

Her  silence  called  out  a  sharp  question  from 
the  prince  as  to  whether  she  had  heard  him 
address  her. 

Thus  constrained,  Yasodhara  replied  by  saying 
that  she  was  sorry  to  have  him  say  such  things ; 
that  she  had  thus  far  served  him  with  all  her 
heart;  that  she  was  willing  to  sacrifice  her  life 
for  him  ;  and  that  if  he  commanded  her  to  do  any- 
thing for  him,  she  would  certainly  not  disobey 
him. 

The  prince  was  glad  of  this  reply  and  said  that 
he  would  never  forget  her  kind  words,  either  now 
in  this  world  or  in  the  future  worlds.  He  then 
unfolded  to  her  his  plan  of  leaving  the  palace  in 
order  to  carry  out  his  desires.  He  asked  her  to 
see  to  it  that  the  other  brides  and  their  maids 
retired  to  their  own  rooms  that  night  quite  early, 
and  then  to  conduct  him  through  the  various  halls 


78  Prince  Siddartha. 

and  apartments  of  the  palace  to  the  outer  gate. 
He  also  promised  to  return  to  her  after  a  time 
and  tell  her  of  things  that  he  could  not  yet  speak 
about. 

Yasodhara  wept  bitterly  and  covered  her  face 
with  the  long  pendent  sleeve  of  her  dress. 

The  prince  chided  her  for  weeping,  and  told  her 
that  the  whole  of  life  is  but  as  a  fleeting  dream, 
and  that  even  the  affectionate  relation  he  had 
formed  with  her  was  a  shackle  which  hindered 
his  escape  from  transient  things.  He  told  her 
that  the  present  was  no  time  for  weeping ;  that  as 
she  had  given  her  life  to  him  —  as  she  had  said  — 
now  was  the  time  for  action.  He  then  sent  her 
away  to  dismiss  the  other  brides,  and  all  other 
persons  about  his  suite  of  rooms,  to  their  respec- 
tive apartments  for  the  night,  and  to  prepare  her- 
self to  escort  him  to  the  outer  gate  —  though  she 
thought  that  she  was  to  accompany  him  in  his 
flight. 

Yasodhara  did  as  she  was  commanded,  and  then 
returned  and  reported  that  all  had  retired,  and 
that  she  was  ready  to  show  him  the  way.  The 
prince  thanked  her,  and  then,  pointing  with  the 
finger  of  his  right  hand  to  her  bosom,  said: 
"  When  you  see  the  flowers  blooming  on  their 


The  Prince  Escapes  from  the  Palace.  79 

stems  six  years  from  now,  a  son  will  be  born  to 
you  who  will  comfort  you  in  my  stead,  even 
though  I  am  dead." 

Yasodhara  replied  that  as  he  knew  full  well 
the  mysteries  of  birth  into  human  life  this  was 
indeed  a  strange  way  to  give  her  comfort ! 

The  prince  and  the  princess  now  moved  on 
towards  the  outer  gate  of  the  palace,  which  hav- 
ing reached,  the  prince  himself  took  down  the 
bars  and  opened.  He  then  turned  around  to 
Yasodhara  and  told  her  that  their  worldly  rela- 
tions were  now  forever  ended. 

These  words  struck  her  with  dismay,  and 
all  she  could  say  was  that  she  was  willing  and 
ready  to  accompany  him  to  the  very  end  of 
the  world. 

The  prince  replied  that  he  knew  that  separation 
would  be  painful  because  of  the  fleshly  appetites 
and  desires  which  filled  the  mind,  but  that  as  for 
him,  this  was  the  end  of  the  worldly,  fleshly  life. 
He  also  told  Yasodhara  that  excessive  love  and 
attachment  are  the  doors  of  darkness  that  shut  us 
up  in  this  fiery  world ;  and  that  faith  is  the  sword 
by  which  one  must  strike  off  our  shackles  an<i 
break  through  these  doors  and  so  make  our  way 
into  the  land  of  purity  and  tranquillity. 


80  Prince  Siddartha. 

Prince  Siddartha  then  went  out  to  the  royal 
stables,  called  for  a  fast  horse  and  a  servant  to 
accompany  him,  and  set  out  toward  the  southeast 
to  find  those  who  would  teach  him  the  things  he 
so  much  desired  to  learn.  His  horse  went  bravely 
on  through  valley  after  valley  and  over  peak 
after  peak,  while  several  supernatural  beings, 
appearing  in  the  sky,  guided  and  cheered  him 
with  their  presence  and  power.  The  joy  of  the 
prince  during  this  journey  exceeded  all  power 
of  description. 

Having  reached  a  certain  high  peak  of  a  moun- 
tain he  looked  over  the  broad  expanse  spread  out 
before  him  and  said  to  his  servant :  "  How  lovely 
and  peaceful  is  all  this  view  !  The  royal  throne 
is  nothing  in  comparison  with  it.  All  the  glory 
of  kings  and  of  high  officials  is  but  for  a  moment 
as  a  dream,  and  vanishes  away  as  soon  as  the 
flowers  of  spring  fade  into  dust.  Attachment  to 
those  things  is  as  a  fiery  darkness  fed  with  the 
fuel  of  worldly  appetites  and  passions." 

The  servant,  not  having  any  understanding  of 
the  words  spoken,  made  no  reply,  but  he  felt  as 
though  he  were  passing  through  a  strange  dream. 

An  old  man  with  white  hair,  wearing  a  garment 
made  of  the  leaves  of  trees  and  bearing  a  fagot  of 


The  Prince  Escapes  from  the  Palace.  81 

dried  sticks  on  his  shoulder  and  a  basket  of  flowers 
in  his  hand,  now  made  his  appearance. 

Approaching  the  prince  he  said :  "  How  does  it 
happen  that  you  come  here  thus  luxuriously  at- 
tired ?  This  is  not  the  place  for  ordinary  mortals 
to  come ;  it  is  the  place  for  instruction  in  the 
three  Buddhistic  scriptures.  This  is  a  sacred 
place  where  only  the  three  classes  of  priests  reside 
who  engage  in  the  study  of  conversion,  causes 
and  effects,  the  way  of  salvation,  and  other  wis- 
dom, and  who  perform  the  various  austerities 
appropriate  to  their  studies.  Why,  then,  do  you 
come  here  riding  on  a  horse  and  wearing  such 
unclean  garments  ?  You  must  be  careful  not  to 
go  any  farther  in  this  condition.  The  one  who 
accompanies  you  seems  also  to  be  an  unclean  per- 
son and  one  who  has  been  walking  on  unclean 
ground." 

Prince  Siddartha  thanked  the  old  man  for  his 
admonition,  and  then  asked  him  the  way  to  the 
mountain  that  it  was  the  object  of  his  desire  to 
reach. 

The  old  man  replying  said  that  it  was  yet  a 
hundred  miles  away ;  that  it  was  the  high  moun- 
tain at  the  base  of  which  white  clouds  could  be 
seen,  and  on  the  peaks  of  which  the  golden  sun- 


82  Prince  Siddartha. 

light  was  shining,  and  that  the  path  which  led  to 
it  was  firm  faith.  Having  said  this  he  wended  his 
way  down  the  valley. 

The  prince,  advancing  on  the  road  he  had  been 
traveling,  was  soon  met  by  a  youth  bearing  a  staff 
in  his  hand,  who  stopped  abruptly  and  said :  - 

"  How  is  this,  my  lord  ?  Who  are  you  that  you 
come  to  this  mountain  in  this  guise  ?  Have  you 
lost  your  way?  This  mountain  is  sacred  to  the 
teaching  of  the  two  great  principles  and  no  ox  or 
horse  has  ever  been  allowed  to  come  hither.  This 
mountain  is  connected  on  the  north  with  the  snow- 
bearing  mountains;  also  on  the  south  with  the 
peak  of  mysterious  sounds  and  utterance  of  secret 
things.  There  also  are  the  three  celebrated  water- 
falls from  which  flows  the  spiritual  river.  The 
flower  of  perfect  enlightenment  and  the  green 
lotus  of  metamorphosis  also  bloom  there. .  Yet 
farther  on  there  are  the  mysterious  gates  of  the 
eight  right  paths.  One  of  these  is  the  Gate  of 
Conversion ;  another  is  the  Gate  of  Ascetic  Aus- 
terities ;  another  is  the  Gate  of  Deliverance ;  an- 
other is  the  Gate  of  Enlightenment;  another  is 
the  Gate  of  Equal  Enlightenment ;  another  is  the 
Gate  of  Nirvana,  and  another  is  the  Gate  of  Abso- 
luteness. Those  who  do  not  possess  the  three 


The  Prince  Escapes  from  the  Palace.  83 

minds  can  never  hope  to  reach  and  pass  through 
those  gates.  If  you  go  forward  without  paying 
any  heed  to  what  I  have  now  told  you,  your  life 
will  be  in  peril." 

Having  concluded  his  address  the  youth  turned 
away  and  began  to  ascend  the  mountain  the  peak 
of  which  towered  high  above  the  clouds. 

Prince  Siddartha  now  instructed  the  servant 
who  had  accompanied  him  thus  far  to  return 
home  with  the  horses ;  but  because  of  his  anxiety 
for  the  prince's  safety  Shanoku  refused  to  obey. 

They  wended  their  way  together  toward  the 
peak  where  the  youth  had  gone.  When  they  had 
made  about  half  the  distance  to  the  top  a  genius 
came  down  from  the  peak  and  in  a  voice  that 
shook  the  mountain  said  :  — 

"  All  laws  are  absolute  extinctions.  The  heart 
of  faith  is  the  superlative  one.  In  this  place  all 
is  solitary.  No  human  voice  is  to  be  heard." 

With  the  stout  staff  which  he  held  in  his  hand 
the  genius  now  attacked  the  prince,  and  pressing 
his  head  forcibly  down  he  said :  — 

"Here  we  have  a  beast  of  a  man,  an  exceed- 
ingly wicked  fellow.  How  did  you  come  to  this 
place  ?  Confess  all  to  me  at  once  ! " 

The  prince  replied :  "  I  came  here  to  satisfy  my 


84  Prince  Siddartha. 

desire  by  the  study  of  the  teachings  about 4  Con- 
version and  the  Return  of  Favors.'  Who  are 
you  who  ask?" 

The  genius  said :  "  I  am  one  who  lives  in  a  hut 
on  this  mountain.  Your  4esrre  can  never  be 
satisfied  or  granted,  and  it  would  be  better  for 
you  to  at  once  return  to  the  place  from  whence 
you  set  out.  I  know  quite  well  who  you  are. 
The  evil  deeds  one  performs  are  huge  as  the 
earth,  while  the  little  of  good  that  is  wrought  is 
like  the  bit  of  earth  under  the  finger  nails  !  How 
can  one  who  has  killed  his  mother,  whose  love 
and  kindness  are  deeper  than  the  deepest  sea, 
atone  for  his  sin  by  the  performance  of  a  few 
good  deeds?  Your  desire  to  learn,  though  long 
entertained,  can  never  be  satisfied.  Return  to 
the  fiery  world  from  whence  you-  have  come  and 
pass  your  life  there." 

The  prince  thought  within  himself  that  this 
man  must  certainly  be  the  one  who  could  teach 
him  the  things  he  was  so  desirous  of  learning; 
and  that  the  very  meeting  with  him  in  that  place 
was  a  sign  that  his  journey  would  not  be  taken  in 
vain.  He  therefore  said:  "Then  you  are  a  genius 
—  a  holy  being.  I  am  indeed  a  sinner  as  you  say. 
I  am  truly  ashamed  of  myself.  I  know  full  well 


The  Prince  Escapes  from  the  Palace.  85 

that  neither  in  heaven  nor  on  earth  is  there  any 
place  where  I  can  conceal  my  sin.  Have  pity  on 
me  and  teach  me  the  way  of  escape  from  my  sin ! 
Is  there  not  some  way  by  which  one  can  escape 
from  one's  transgressions  ?  " l 

The  genius  replied :  "  There  is  an  ancient  word 
which  says,  4  Confess,  and  confession  will  annihi- 
late confession ;  believe,  and  perform  the  merit  of 
austerities  and  all  will  be  ended.'  You  must  first, 
however,  be  converted,  as  conversion  is  a  thing  of 
chief  concern." 

The  prince,  bowing  and  worshiping  the  genius, 
said  that  he  would  gladly  perform  the  austerities 
for  millions  on  millions  of  cycles  of  time  —  if 
this  life  were  insufficient — if  he  would  but  con- 
sent to  be  his  teacher. 

The  genius  replied :  "  Well  said  !  I  have  ample 
knowledge,  but  you  must  know  that  when  one 
would  study  these  truths  and  perform  these  aus- 
terities he  must  not  wear  garments  that  are  un- 
clean with  the  dust  of  his  native  place.  You 
must  remove  your  garments,  send  them  away  by 


1  The  prince  is  here  accused  of  the  murder  of  his  mother  by  this  old 
man  of  the  mountain,  and  he  at  once  admits  his  sin.  This  is  as  differ- 
ent as  midnight  is  different  from  midday  to  the  statement  of  Jesus 
when  accused  of  committing  sin :  "  Which  of  you  convicteth  me  of  sin?" 
Jesus  claimed  to  be,  and  was,  sinless. 


86  Prince  Siddartlia. 

your  servant,  who,  though  a  man  in  form,  is  but 
a  beast,  and  clothe  yourself  with  a  garment  of 
grass." 

Prince  Siddartha  at  once  removed  his  garments, 
including  the  girdle  of  gems,  gave  them  to  his 
servant  Shanoku,  and  then  dismissed  him  with 
thanks  for  his  kindness.  Shanoku  lamented  bit- 
terly the  necessity  for  returning  to  the  palace 
alone,  but  he  finally  submitted.  The  prince,  hav- 
ing seen  him  well  off  on  his  way,  followed  the 
genius  into  the  higher  and  yet  deeper  recesses  of 
the  mountain. 


CHAPTER  VII. 

COMMOTION  IN  THE  PALACE. 

~T"T7"HEN  it  was  known  in  the  palace  that  the 
*  *  prince  had  fled,  there  was  great  wonder 
and  commotion.  The  king,  his  courtiers,  the 
ladies  of  the  court,  and  even  the  lowest  servants 
united  in  lamenting  him.  The  king  called  a 
special  council  of  his  household  to  inquire  into 
the  matter.  He  reviewed  the  life  of  the  young 
prince,  including  the  three  prenatal  years  when 
he  was  enshrined  in  the  person  of  Maya,  his 
mother.  He  said  that  everything  relating  to  him 
was  wonderful ;  that  the  opinion  or  divination 
of  the  one  wise  old  man  out  of  the  hundred  he 
had  called  to  the  palace  to  pronounce  on  the 
future  of  the  heir  to  his  throne  was  proving  all 
too  true ;  that  the  prince  was  gentle,  affectionate, 
kind  and  good  and  wise  beyond  his  years,  and 
that  he  had  anticipated  much  satisfaction  and 
comfort  in  seeing  him  take  his  seat  on  the 
throne  in  due  time  and  wisely  govern  the  nation. 
Having  thus  relieved  his  mind  the  king  broke 

87 


88  Prince  Siddartha. 

out  into  loud  weeping  and  said :  "  Alas !  what 
shall  I  do  if  I  have  lost  him  forever  ?  " 

After  this  the  king  questioned  all  who  were 
accustomed  to  reside  in  the  palace  as  to  the  cir- 
cumstances under  which  the  prince  fled  away. 
All  protested  that  they  knew  nothing  except  that 
Yasodhara  had  ordered  them  to  retire  to  their 
respective  rooms. 

Yasodhara  on  being  questioned  said :  "  It  was 
exactly  as  the  others  have  reported.  After  all 
had  retired  for  the  night  the  prince  arose  from 
his  bed  —  it  was  about  midnight  —  and  went 
toward  the  outer  gate  of  the  palace.  I  followed 
him  until  I  heard  the  voices  of  the  outer  guard 
calling  to  each  other,  when  I  returned  to  rny 
bed.  I  there  waited  with  sleepless  eyes  until 
morning  but,  alas !  he  did  not  return." 

Having  said  this  she  wept  sorely. 

The  king  in  reply  said :  "  It  may  be  so.  It  is 
but  reasonable  that  you  should  lament  his  ab- 
sence. I  firmly  believe,  however,  that  although 
Shanoku  and  the  horse  may  never  come  back, 
the  prince  will  send  some  message  as  to  his 
whereabouts,  because  he  is  always  so  compas- 
sionate." 

Yasodhara  long  continued  to  lament  the  absence 


Commotion  in  the  Palace.  89 

of  Siddartha.  She  wept  over  his  hard-hearted- 
ness  in  refusing  her  the  privilege  of  accompany- 
ing him.  She  looked  tenderly  on  the  sleeve  of 
the  garment  he  had  left  in  her  hand  as  he  tore 
himself  away  from  her  at  the  time  of  parting, 
and  regretted  that  through  its  rending  away  she 
had  been  left  behind. 


CHAPTER   VIII. 

PRINCE  SIDDARTHA'S  NOVITIATE. 

rTlHE  prince  followed  the  genius,  or  sennin,1  to 
-*-  his  home.  Arriving  there  a  garment  of 
grass,  such  as  the  sennin,  or  hermits  who  lived  in 
the  mountain,  were  accustomed  to  wear,  was  given 
to  him.  The  prince  was  more  rejoiced  to  receive 
the  robe  than  if  it  had  been  made  of  the  richest 
brocade.  The  sennin,  having  asked  and  learned 
the  name  of  Siddartha,  informed  him  that  the 
name  he  had  received  from  his  parents  could  no 
longer  be  applied  to  him ;  he  must  have  a  new 
name,  which  he  at  once  gave  him. 

The  sennin  then  instructed  the  prince  as  fol- 
lows :  — 

"  Sitting  on  the  seat  of  quiet  contemplation  and 
nourishing  yourself  only  with  herbs  and  water, 
you  must  study  our  art.  There  are  five  all-im- 
portant commandments  to  be  considered,  of  which 
religious  meditation  is  one,  absolute  quietness  of 


1  The  term  sennin  means  literally  mountain-person.    It  involves  the 
idea  of  asceticism  and  the  study  of  occult  things,  usually  religious. 

90 


Prince  Siddartlia's  Novitiate.  91 

mind  another,  the  six  senses  purifying  one,  another, 
the  quietness  of  nonentity  another,  and  law-simi- 
larity another.  These  commandments  are  again 
divided  and  subdivided  until  they  number  ten,  fifty, 
a  hundred,  five  hundred,  two  thousand  five  hundred, 
three  thousand ;  and  each  of  these  commandments 
has  its  related  and  associated  austerities.  There 
are  also  penalties  involved  in  the  breaking  of  any 
of  these  laws ;  hence  take  heed  to  yourself." 

The  sennin  next  instructed  the  prince  to  par- 
take of  the  fruit  that  has  eight  merits,  since  that 
is  the  food  most  favored  by  the  mountain  wise 
men  and  ascetics  like  himself. 

The  prince,  wearing  the  garment  of  grass,  went 
out  into  a  deep  valley  to  pick  herbs  and  to  draw 
water. 

On  bringing  them  to  his  teacher,  the  sennin 
said :  "  There  is  a  rational  way  of  appeasing  the 
dragon  of  the  flowing  stream.  How  did  you  draw 
the  water?  The  same  is  also  true  of  the  picking 
of  herbs.  How  did  you  do  it?" 

The  prince  replied:  "I  am  but  at  the  beginning 
of  my  new  life,  and  I  do  not  know  anything.  I 
only  know  when  I  see  a  stream  that  water  is  there, 
and  when  I  see  green  buds  that  herbs  are  there." 

The  sennin  said :  "  There  are  three  dragons  in 


92  Prince  Siddartlia. 

the  water  of  differing  colors,  which  moisten  the 
heavens  and  the  earth  and  so  sustain  the  life  of 
all  living  creatures.  Water  must  be  drawn  by 
observing  three  laws  arid  by  three  hearty  endeav- 
ors, for  only  thus  does  the  water  do  us  good. 
Herbs  also  must  be  gathered  in  a  similarly  lawful 
manner.  To  draw  water  and  gather  herbs  in  any 
other  way  is  to  do  unlawful  deeds  and  to  per- 
versely destroy  even  the  life  of  your  mother  and 
the  soul  of  the  world." 

Having  said  this  the  sennin  raised  his  staff  and 
beat  the  prince  about  the  head  until  he  fell  face 
forward  to. the  earth  in  a  swoon.  On  this  the 
sennin  calmly  sat  down  on  the  prostrate  youth 
and,  calling  him  the  cushion  of  the  seat  of  Quiet 
Contemplation,  performed  the  six  hours  of  reli- 
gious austerities.  Having  completed  these  exer- 
cises he  cleansed  the  forehead  of  the  still  uncon- 
scious prince,  warmed  his  cold  bosom,  and  said  in 
a  loud  voice,  "  Be  thankful !  be  thankful !  " 

Strange  to  say  the  prince  at  once  regained  con- 
sciousness, opened  his  eyes,  and  looked  at  the  sennin, 
who  was  bending  over  him.  The  latter  now  asked  •• 
"Are  you  born  anew?  I  will  now  give  you  the 
staff  of  the  two  merits  of  our  secret  doctrines.  I 
will  also  give  you  the  new  name  of  Shofubiku." 


The  Sermin  Beating  the  Prince. 


Prince  Siddartha's  Novitiate.  93 

When  the  prince  took  the  staff  from  the  hand 
of  the  sennin  a  bright  light  at  once  shone  out 
from  his  own  body.  From  this  time  on  he  gave 
himself  night  and  day  to  the  performance  of  the 
austerities  taught  him  by  his  teacher,  the  sennin. 

As  occasion  required  the  young  novitiate 
clambered  up  the  steep  mountain  sides  and  gath- 
ered the  dried  and  fallen  branches  of  the  trees, 
which  he  bore  on  his  shoulders  back  to  the  hut 
where  he  lived  with  his  teacher. 

The  sennin  took  early  opportunity  to  inform 
the  prince  that  there  are  four  gods  of  the  moun- 
tain —  or  mountain  gods  —  who  care  for  their 
surroundings,  and  who  make  the  trees,  grass,  and 
herbs  their  bodies  or  visible  forms.  The  insects 
in  the  decayed  branches  of  the  trees  are  also  the 
embodiments  of  some  who  have  already  been  born 
in  the  human  form  but  who  are  now,  for  past  mis- 
deeds, under  the  retributive  law  that  compels 
them  to  rebirth  even  as  insects  in  decaying  wood. 
"  How  then  did  you  in  your  ignorance  break  and 
tear  those  decayed  branches  asunder?  There 
may  have  been  insects  in  those  torn  and  broken 
parts.  It  is,  indeed  pitiful  to  think  that  of  the 
insects  you  probably  killed  one  of  them  may 
have  been  your  mother  reborn  into  the  world  in 


94  Prince  Siddartha. 

that  form !  You  have  broken  and  torn  those 
branches  cruelly.  What  ought  to  be  done  to  one 
who  thus  ruthlessly  breaks  the  first  great  Buddh- 
istic commandment  which  is1  'Thou  shalt  not 
kill/  " 

He  then  fell  on  the  prince  with  his  staff  and 
beat  him  until  he  fainted  and  fell  to  the  earth  as 
one  dead.  On  this  the  sennin  cried  out :  "  Heaven 
is  pure.  Earth  is  clean.  Both  interior  and  exte- 
rior are  clean.  Limitless  life;  perfect  enlighten- 
ment be  thine."  He  then  warmed  the  cold  bosom 
of  the  youth  and  said :  "  Shofubiku,  be  thankful ! 
be  thankful ! " 

The  prince  immediately  arose,  sat  up  as  one 
does  when  waked  out  of  a  sleep  and  dream,  and 
bowing  down  before  his  teacher  worshiped  him. 

The  sennin  said:  "Truly  you  are  now  born 
anew.  Henceforth  you  will  have  yielding  power. 
I  present  you  with  this  staff  which  has  the  merit 
of  unsurpassed  purity." 


*The  first  of  the  five  great  Buddhistic  commandments  is  "  Thou  shalt 
not  kill,"  but  it  does  not  refer  to  the  killing  of  human  beings  as  does  the 
sixth  commandment  given  on  Mount  Sinai.  All  life,  whether  of  bird, 
beast,  reptile,  insect,  or  what  not,  is  literally  human  to  the  Buddhist. 
On  the  sacred  mountain  in  Japan,  where  the  author  spends  a  month 
every  summer,  there  is  one  Buddhist  temple  the  priests  of  which,  when 
they  walk  out,  carry  a  brush  with  which  they  sweep  the  path  as  they 
walk  along,  in  order  that  they  may  destroy  no  insect  life.  They  would 
thus  keep  this  first  great  commandment. 


Prince  Siddartha's  Novitiate.  95 

As  soon  as  the  staff  passed  into  the  prince's 
hands  he  received  six  extraordinar}7-  powers  and 
light  again  shone  out  from  his  body  —  hence  his 
new  name,  Shofubiku,  and  another  name,  Jokwo- 
butsu,  which  means  "  the  pure-light  Buddha." 

During  the  night  the  sennin  used  the  prince 
as  a  cushion  on  which  to  sit  while  performing 
the  six  hours  of  austerities.  During  the  day  the 
youth  studied  diligently  the  instructions  given  to 
him  by  his  teacher.  He  so  carefully  observed  all 
that  was  taught  him  that  he  did  not  break  even 
one  of  the  five,  the  ten,  the  fifty,  the  two  hundred 
and  fifty,  the  five  hundred,  the  twenty-five  hun- 
dred, or  the  three  thousand  Buddhistic  command- 
ments. By  this  immaculate  observance  of  all 
these  laws  he  plainly  showed  that  he  had  come 
into  the  possession  of  the  six  extraordinary 
powers. 

Prince  Siddartha  now  changed  his  dress  made 
of  grass  for  one  made  of  the  leaves  of  the  shutara 
tree,  which  he  sewed  together  with  the  fiber  of  the 
wistaria  vine  for  thread.  Dressed  in  this  garment 
he  served  the  sennin  for  three  full  years.  This 
period  of  the  prince's  life  is  called  "  the  period  of 
the  performance  of  the  austerities  of  his  original 
and  strong  desires." 


CHAPTER   IX. 

PRINCE  SIDDARTHA'S  MIDDLE  TERM. 


rT^HE  sennin  calling  the  prince  to  his  side  said 
>  to  him,  "  Hearken  to  me,  Shofubiku  !  The 
filth  of  your  five  uncleannesses  is  now  thoroughly 
cleansed,  and  your  offenses  of  the  five  transgres- 
sions quite  banished  away  by  the  studies  and  aus- 
terities of  the  past  three  years.  The  soul  of  your 
mother  also  has  obtained  deliverance,  and  she  is 
now  born  as  a  heavenly  creature  on  the  floor  of 
Indra  and  is  waiting  there  until  you  become  a  full 
Buddha.  When  you  attain  to  that  she  will  fully 
enter  the  Buddha's  paradise.  Rise,  therefore,  and 
go  to  the  mountain  beyond  this  one  and  study  the 
learning  and  perform  the  austerities  taught  by 
the  sennin  whose  name  is  Karara,  and  thus  obtain 
the  desire  of  your  heart." 

The  prince  at  once  set  out  to  find  the  abode  of 
his  new  teacher,  and  while  on  the  way  was  met  by 
Karara  himself,  who  said  :  — 

"  You  are  Shofubiku,  are  you  not  ?  The  object 
you  have  in  view  in  coming  to  this  place  is  indeed 


96 


Prince  SiddarthcCs  Middle  Term.  97 

a  very  grave  one.  Instruction  and  practice  of  the 
three  great  secret  doctrines  are  taught  here,  and 
the  sacred  book  out  of  which  you  will  learn  them 
surpasses  all  others,  in  whatever  language  they 
may  be  written." 

The  prince,  bowing  down  reverently  before  the 
wise  and  aged  sennin,  said :  "  I  do  not  regret  even 
the  loss  of  my  life  if  I  may  here  attain  to  a  full 
knowledge  of  the  sacred  law,  and  I  will  make  my 
best  endeavor  to  learn  and  to  practice  all  that  you 
may  graciously  condescend  to  teach  me." 

Karara  expressed  his  pleasure  at  the  prince's 
resolute  yet  submissive  and  teachable  spirit  and 
gave  him  another  new  name  appropriate  to  his 
advanced  stage  as  a  student  and  observer  of  the 
deep  mysteries  of  Buddhistic  wisdom  and  law. 
He  then  began  to  instruct  him  in  the  secret  doc- 
trines and  painful  austerities  of  which  he  was 
master,  the  study  and  observance  of  which  were 
necessary  to  attain  to  a  yet  more  advanced  posi- 
tion on  the  way  to  full  Buddhahood. 

Karara-sennin  informed  the  prince  that  the  aus- 
terities to  be  performed  were  both  numerous  and 
of  many  kinds,  and  that  while  performing  them 
he  must  eat  only  the  fruit  of  a  certain  tree  for  his 
food,  and  that  only  once  each  day,  at  the  midday 


98  Prince  Siddartha. 

hour,  while  water  he  must  not  drink  at  all.  The 
place  where  the  austerities  were  to  be  performed 
was  seven  or  eight  miles  distant,  the  prince  was 
told,  and  was  a  remarkable  stone  or  rock  above  a 
celebrated  waterfall  on  the  mountain  whose  peak 
could  be  seen  from  the  place  where  they  were 
standing. 

"  During  the  first  one  hundred  days,"  said  the 
teacher,  "the  austerities  must  be  performed  in 
the  standing  attitude  on  that  rock.  During  the 
second  one  hundred  days  they  are  to  be  performed 
while  sitting  on  it  with  the  feet  and  legs  under 
the  body.  During  the  third  one  hundred  days 
they  are  to  be  performed  while  lying  on  it.  Dur- 
ing each  period  no  sleep  can  be  allowed  nor  any 
thought.  These,"  said  the  sennin,  "  are  the  three 
austerities  of  the  way  here  taught,  and  are  called 
the  natural  non-living  life.  Take  heed,  therefore, 
that  you  make  no  mistake." 

He  then  gave  the  prince  a  black  garment  made 
from  the  fiber  of  the  wistaria  vine. 

The  prince  at  once  entered  on  the  practice  of 
the  austerities  of  the  way  of  the  three  secret 
doctrines.  Even  during  the  long  days  of  spring 
he  partook  of  no  other  food  than  that  prescribed 
by  his  teacher;  hence  he  became  greatly  emaci- 


Prince  Siddartha's  Middle  Term.  99 

ated  and  in  appearance  like  a  withered  tree. 
During  the  longest  and  hottest  days  of  summer 
he  never  sat  down  while  practicing  the  austerities 
that  were  to  be  observed  in  the  standing  position ; 
nor  did  he  once  stretch  out  his  legs  while  doing 
those  that  were  to  be  practiced  in  the  sitting  posi- 
tion. During  the  winter  months,  although  the 
cold  wind  pierced  his  body  as  with  sharp  swords, 
he  never  added  anything  to  the  single  garment  of 
wistaria  fiber  that  he  had  worn  from  the  first. 

On  one  occasion  he  fell  asleep  through  utter 
exhaustion,  when  two  beings  from  the  Buddhist 
paradise  appeared  to  him  and  said :  "  Look ! 
The  one  who  is  wearing  the  black  dress  there, 
sitting  on  that  rock  of  quiet  contemplation,  is 
overcome  with  sleepiness.  Surely  he  is  not  a 
true  devotee,  but  a  heretic.  Let  us  bind  him 
hand  arid  foot." 

Suiting  the  action  to  the  word,  they  took  a  black 
cord,  and  after  binding  him  up  tied  him  securely 
to  an  ancient  tree. 

The  exhausted  prince  swooned  away,  but  after 
a  little  returned  to  consciousness.  His  first 
thought  was  to  confess  his  wrongdoing  in  falling 
asleep,  but  he  stopped  himself  in  time,  else  he 
would  have  broken  another  law,  for  the  austerity 


100  Prince  Siddartlia. 

he  had  been  engaged  in  practicing  was  the  one  of 
absolute  vocal  silence.  He  was  heartily  ashamed 
of  his  sin  in  falling  asleep  and  in  being  thus 
bound  as  a  criminal  in  consequence,  but  he  reso- 
lutely held  his  tongue. 

The  two  heavenly  beings,  seeing  the  mental 
struggle,  the  shame,  and  the  absolute  silence  of 
the  prince,  said  to  each  other:  "Truly  the  man 
is  a  veritable  sennin  performing  his  lawful  austeri- 
ties. Let  us  release  him  and  return  him  to  the 
rock  from  which  we  took  him." 

The  prince  was  exceedingly  grateful  for  this 
act  of  the  heavenly  youths,  and  he  reverently 
bowed  down  and  worshiped  them.  They,  how- 
ever, at  once  ascended  up  into  the  clouds  and 
passed  out  of  his  sight  as  though  they  had  been 
but  a  vision  of  the  night. 

During  the  three  years  of  his  stay  with  Karara- 
sennin,  Prince  Siddartha  continued  to  perform 
the  standing,  the  sitting,  and  the  reclining  aus- 
terities and  to  study  the  secret  doctrines  of  his 
teacher. 


CHAPTER  X. 

THE   SNOW   MOUNTAIN. 

A  T  the  expiration  of  the  three  years  Karara 
-*--*-  said  to  the  prince  :  "You  have  now  finished 
the  severe  austerities  of  the  three  secret  doctrines, 
and  in  order  to  yet  further  perfect  yourself  in 
Buddhistic  wisdom  and  law  you  must  go  up  to 
the  snow  mountain,  where  you  will  serve  and  be 
taught  by  two  yet  more  celebrated  sennin.  I  pre- 
sent you  with  two  staves,  the  one  for  your  right 
hand  and  the  other  for  your  left.  With  their  aid 
you  will  be  able  to  make  better  progress  than  you 
could  do  without  them." 

A  sennin  named  Arara  now  put  in  an  appear- 
ance and  said  to  the  prince :  "  It  is  indeed  the 
delight  of  delights  that  you  have  now  finished 
the  austerities  of  this  mountain  peak.  I  also 
congratulate  you  on  the  possession  of  the  two 
staves  that  you  hold  in  your  hand.  One  of  them 
has  the  virtue  of  driving  away  all  demons,  while 
the  other  has  the  virtue  of  expelling  all  unclean- 
ness.  Of  the  two  other  objects  in  your  possession, 

101 


102  Prince  Siddartha. 

one  has  the  virtue  of  delivering  all  living  things ; 
this  virtue  is  broad  and  strong.  The  other 
object  has  the  virtue  of  extraordinary  power,  and 
the  one  who  possesses  it  can  even  fly  through  the 
air.  The  snow  mountain  to  which  you  are  going 
is  more  precipitous  than  the  one  on  which  you 
have  been  living,  and  the  valleys  are  deeper  and 
darker ;  hence  you  must  go  there  relying  on  the 
merits  and  virtues  of  these  staves." 

The  prince  had  become  exceedingly  emaciated 
and  weak  through  the  long  observances  of  the 
severe  austerities  of  the  rock,  and  he  went  on  his 
way  with  feeble  and  tottering  steps.  He  had  not 
gone  Very  far  before  his  strength  entirely  failed 
and  he  fell  prone  to  the  earth,  unable  to  rise 
again. 

The  demons  of  the  air,  seeing  the  prostrate 
prince,  and  hoping  to  hinder  him  in  his  endeavors 
to  attain  to  Buddahood,  decided  to  inform  the 
king,  his  father,  of  the  young  man's  whereabouts 
and  condition.  One  of  them  straightway  flew  to 
the  distant  palace  and,  assuming  the  appearance 
of  an  inhabitant  of  paradise,  met  the  king  and 
informed  him  of  the  austerities  which  the  prince 
had  been  practicing  during  the  past  six  years ;  of 
his  intention  to  press  on  to  the  snow  mountain 


The  Snow  Mountain.  103 

in  order  to  engage  in  yet  more  severe  exercises ; 
of  his  emaciated  and  weak  condition,  and  of  his 
utter  collapse  while  on  his  journey. 

The  king,  on  hearing  the  pitiful  story  which  the 
demon  had  told  him,  emphasized  with  the  words, 
"  Pity  him !  pity  him ! "  thought  the  message 
must  be  heaven  sent.  Hence  he  at  once  ordered 
out  his  chariot,  that  he  might  hasten  to  the  aid 
of  his  loved  and  long-lost  son.  One  of  his  minis- 
ters, however,  dissuaded  him  from  setting  out  so 
hastily  and  advised  that  a  royal  messenger  be 
first  sent  with  orders  to  bring  Prince  Siddartha 
back  with  him  if  he  found  him. 

The  king  called  Udai,  Maya's  chief  chamber- 
lain and  the  prince's  especial  protector  from  his 
earliest  years,  into  his  presence,  and  after  reciting 
to  him  the  information  he  had  received,  com- 
manded him  to  set  out  at  once  to  the  place  where 
the  prince  was  supposed  to  be  lying  and  to  bring 
him  back  to  the  palace  without  fail. 

Udai  mounted  the  fastest  horse  in  the  royal 
stables  and  after  riding  three  consecutive  days 
reached  the  mountain  region  indicated  by  the 
king.  After  protracted  search  hither  and  thither 
Udai  at  length  found  a  being  who  had  a  little 
the  appearance  of  the  prince.  Grieving  over  his 


104  Prince  Siddartha.   ' 

changed  appearance,  he  went  up  to  Siddartha  and 
told  him  the  reason  of  his  coming  and  of  the 
king's  command  that  he  should  escort  him  back 
to  the  palace. 

The  prince  was  so  weak  that  had  it  not  been 
for  his  breathing  slightly  Udai  would  have  thought 
him  dead;  his  mind,  however,  was  clear  and  his 
heart  as  firm  as  a  rock. 

He  said  to  Udai:  "What  foolishness  you  speak! 
It  is  my  wish  to  hear  from  some  messenger  who 
will  encourage  me  to  continue  in  my  studies  and 
austerities  and  not  one  who  would  urge  me  to 
return  to  the  fiery  world." 

He  then  closed  his  eyes,  which  he  did  not  open 
again.  His  mind  also  was  as  firmly  set  as  a 
mountain. 

Udai  lamented  so  bitterly  over  the  words  and 
determination  of  the  prince  that,  pitying  him, 
Siddartha  raised  himself  up  with  his  left  hand, 
pointed  with  his  right  hand  up  into  the  sky,  and 
shook  his  fingers. 

Immediately  there  fell  from  amongst  the  clouds 
a  leaf  of  the  tala  tree  on  which  the  following 
words  were  written :  "  Birds  that  flock  together 
and  lodge  on  the  branches  of  a  single  tree  scatter 
far  apart  as  soon  as  dawn  surrounds  them,  and 


TJie  Snow  Mountain.  105 

being  scattered  they  no  longer  recognize  each 
other." 

"  Thus  it  is,"  said  the  prince,  "  with  the  separa- 
tion of  the  living." 

He  now  folded  the  leaf,  gave  it  to  Udai,  and 
commanded  him  to  deliver  it  to  the  king  with  all 
speed.  Udai,  realizing  that  further  argument 
would  be  in  vain,  sorrowfully  returned  alone  to 
the  palace. 

The  prince  deeply  regretted  that  because  of 
extreme  physical  exhaustion  his  mind  had  become 
dull  and  inactive,  yet  he  grasped  his  staff  and 
resolutely  continued  his  journey  toward  the  snow 
mountain.  Looking  toward  the  south  he  saw  a 
thick  black  cloud  of  smoke  and  in  the  midst  of 
the  smoke  tongues  of  flame  blazing  forth,  and 
in  the  midst  of  the  flames  five  hundred  starving 
demons  lamenting  their  famished  condition  and 
weeping  tears  of  blood. 

The  prince,  arresting  his  steps,  turned  to  the 
famished  demons,  who  seemed  to  be  appealing  to 
him  for  help,  and  said :  "  Since  thought  is  not, 
neither  misery  nor  happiness  has  any  master. 
Nothing  is  real.  My  own  self  even  does  not 
exist.  Laws  only  are  realities.  Laws  also  are 
like  a  dream  ;  like  a  vision ;  like  a  bubble  of 


106  Prince  Siddartha. 

water ;  like  the  dew ;  like  lightning.  Understand 
this,  I  pray  you." 

The  blazing  fire  and  the  curling  smoke  at  once 
changed  into  the  loveliest  of  clouds  having  five 
colors,  while  the  five  hundred  starving  demons 
became  transformed  into  five  hundred  beings  from 
paradise.  They  now  spread  their  wings,  and, 
ascending  up  into  the  clouds,  shouted  in  unison 
as  they  rose  high  in  the  air :  "  In  coming  days  you 
will  attain  to  Buddhahood  and  enjoy  its  best 
fruits." 

Again  looking  about  him,  Prince  Siddartha  saw 
a  large  number  of  gravestones  standing  at  the 
heads  of  many  ancient  graves.  He  also  saw  a 
lovely  female  descending  from  paradise  bearing 
a  flower  in  her  hand.  Alighting  before  a  certain 
grave  this  female  made  an  offering  of  the  flower 
and  worshiped  with  tears  of  joy  rolling  down 
her  cheeks. 

The  prince  approached  and  asked  her  why  she 
offered  the  flower  to  the  old  grave  and  why  she 
worshiped  it. 

The  heavenly  being  replied :  "  This  graveyard 
belongs  to  an  adjoining  town  which  lies  just 
beyond  this  forest.  I  lived  there  until  last  year, 
when  I  died  and  was  buried  in  this  grave.  While 


TJie  Snow  Mountain.  107 

I  lived  in  the  transient  world  I  faithfully  wor- 
shiped the  three  treasures  and  filled  to  the  full 
my  duties  to  my  own  parents  and  the  parents  of 
my  husband.  I  was  always  compassionate  towards 
all  the  members  of  the  household  and  never 
grieved  any  one  or  broke  a  single  heart  by  unkind 
or  unfilial  conduct.  Because  I  served  with  such 
devotion,  making  a  sacrifice  of  my  very  life  for 
my  family,  I  am  now  reborn  as  a  being  of  para- 
dise as  you  see  me  now.  I  come  to  this  place  to 
offer  a  flower  and  to  worship  my  former  body 
because  I  am  so  grateful  to  it  that  I  was  enabled 
to  perform  my  duties  while  in  the  transient  world 
and  thus  win  rebirth  as  a  happy  being  of 
paradise." 

Thus  saying,  she  prostrated  herself  before  the 
prince  and  worshiped  him. 

The  prince  again  looking  about  saw  a  fierce 
two-horned,  three-toed,  wolf-toothed  demon  dig 
open  a  grave  and  drag  out  the  buried  form,  with 
which  he  seemed  to  be  intensely  angry.  He  beat, 
bit,  and  tore  it  asunder,  blowing  also  flames  of  fire 
out  of  his  own  mouth  into  all  parts  of  it, 

The  prince  asked  the  demon  why  he  was  so 
angry  with  the  lifeless  form  and  why  he  mal- 
treated it  so  cruelly. 


108  Prince  Siddartha. 

The  demon  replied :  "  While  I  lived  in  my 
causal  stage  in  the  transient  world  this  corpse  was 
my  own  body.  I  was  then  envious  and  jealous 
of  the  prosperity  of  the  well-to-do,  and  I  despised 
and  misused  those  who,  however  they  struggled, 
did  not  obtain  a  competency.  I  quarreled  with 
my  friends  and  I  fought  with  those  with  whom 
I  was  not  intimate.  Because  of  all  this  I  am 
reborn  as  a  demon  of  hell ;  hence  I  hate  this 
corpse  and  take  delight  in  thus  exhuming  and 
maltreating  it." 

The  prince,  on  hearing  this  interpretation  of 
the  demon's  ghoulish  deeds,  said  as  if  in  prayer : 
u  The  past  and  the  future  of  life  and  of  death 
are  as  a  dream.  From  the  beginning  also  all 
laws  are  naturally  and  of  themselves  extinguish- 
able.  Good  and  evil  therefore  are  but  one  and 
the  same  thing.  The  just  and  the  unjust  also  are 
without  difference  —  the  good  and  the  evil,  the 
just  and  the  unjust,  being  naturally  alike  and  all 
but  as  a  gust  of  wind  that  suddenly  sweeps  over 
us  and  as  suddenly  passes  away." 

The  prince  now  shook  his  staff  toward  the  sky 
and  instantly  a  bright  light  shone  forth  from 
above.  The  angel  from  paradise  and  the  demon 
from  hell  now  prostrated  themselves  before  the 


The  Snoio  Mountain.  109 

prince  and  worshiped  him ;  and  then  with  the 
shining  light  they  instantly  faded  away  out  of 
sight.1 

Siddartha  then  again  set  out  on  his  way  toward 
the  snow  mountain.  As  he  pushed  on  he  found 
the  path  a  very  difficult  one.  Rocks,  ice,  snow, 
and  cloud-enveloped  precipitous  peaks  made  pro- 
gress slow  and  very  wearying.  While  resting  at 
the  foot  of  a  tree  a  heavenly  youth  appeared  to 
him  and  said :  "  It  is  certainly  very  sad  to  see  you 
so  weary.  I  fear  you  have  become  proud  of  hav- 
ing completed  but  one  of  the  ten  austerities  that 
must  be  performed,  and  have  become  indifferent 
and  idle.  If  you  become  negligent  for  a  single 
occasion  only,  the  filth  of  the  five  uncleannesses 
will  fall  on  you  and  enter  into  all  parts  of  your 
being  —  your  eyes,  nose,  ears,  tongue,  and  mind. 
Out  of  these  five  uncleannesses  the  three  diseases 
from  which  millions  of  other  diseases  come,  will 
attack  you.  If  this  should  befall  you,  all  the  aus- 

1  The  paradise  or  heavens  of  the  Buddhists,  as  also  their  numerous 
hells,  are  uot  like  the  heaven  and  hell  of  the  Christians,  the  final  abodes 
of  the  good  and  of  the  wicked  respectively.  They  are  only  stages  on 
the  journey  toward  Buddhahood,  or  perfection,  which  must  be  reached 
while  one  is  a  human  being.  The  supernatural  of  the  Buddhists  is, 
consequently,  vastly  inferior  to  the  natural.  The  demon  of  one  stage 
of  existence  may  be  an  angel  in  another,  a  serpent  in  another,  or  an 
insect,  and  yef,,  after  myriads  of  rebirths  and  higher  endeavors  ulti- 
mately attain  to  Buddhahood  as  a  human  being  and  then,  on  dying, 
cease  from  rebirth  and  become  extinct. 


110  Prince  Siddartha. 

terities  you  have  already  practiced  and  the  studies 
you  have  pursued  will  be  wasted  and  thrown 
away.  While  leading  this  life  of  renunciation 
why  should  you  regret  the  loss  of  strength  or  of 
life  itself?  This  mountain  is  under  the  protection 
of  heaven.  On  its  high  terrace  the  Buddhas  re- 
ceive their  perfect  enlightenment.  With  the  dull 
spirit  you  now  possess  you  can  never  attain  to 
that  height.  What  a  pitiful  creature  you  are  if 
you  are  thus  hindered  and  exhausted  by  a  little 
snow  in  your  path!  Encouraging  yourself  you 
must  continue  stedfastly  to  exercise  yourself  in 
all  the  austerities,  and  never  look  to  others  for  aid 
or  help  of  any  kind.  Having  entered  on  the  path 
of  sacrifice  and  renunciation,  why  do  you  now  be- 
grudge your  life?  If  your  own  moon  shines  clear 
and  bright,  you  need  no  other  light  through  the 
longest  and  darkest  night.  The  snow  about  and 
above  you  will  shine  with  the  luster  of  gems  if 
your  own  inward  light  shine  forth  on  it.  The 
high  terrace  of  snow  is  regarded  by  some  as  a 
house,  by  others  as  water;  the  starving  demons 
think  it  flaming  fire,  while  those  in  paradise  think 
it  a  massive  ruby.  This  height  whose  beauty  is 
beyond  description  is  thus  regarded  in  these  four 
different  ways:  the  heretics  are  troubled  by  it, 


The  Snow  Mountain.  Ill 

thinking  it  a  destructive  storm  of  snow;  the 
demons  are  distressed  by  it,  thinking  it  showers  of 
swords  and  spears  falling  on  them ;  while  the 
Buddhas  regard  it  as  the  full  flower  cluster  and 
loveliest  efflorescence  of  the  sacred  law.  Go  on 
your  way,"  said  the  youth,  "  and  I  will  be  your 
guide." 

The  heavenly  youth,  having  thus  spoken,  set  out 
on  the  upward  way,  riding  at  times  on  a  cloud  and 
at  other  times  being  borne  onward  and  upward  by 
the  wind. 

Prince  Siddartha,  fearing  that  the  uncleanness 
of  his  causal  stage  or  past  birth-life  must  still  be 
on  him,  was  very  happy  in  having  met  this  youth 
and  made  his  acquaintance.  He  raised  one  of  his 
staves  and  struck  the  earth  with  it,  saying  as  he 
did  so,  "  Clouds  of  unhindered  endeavors  are  like 
the  sky  for  nothingness  which  is  the  great  per- 
fection." 

Light  immediately  shone  forth  from  his  own 
person  and  he  was  able  to  see  his  way  clearly 
up  to  the  high  terrace  of  the  snow  mountain, 
although  he  had  to  clamber  over  rocks,  ice,  and 
snow,  and  through  winds  and  enveloping  clouds 
to  reach  it. 

Pushing  resolutely  on  his  way  the  prince  saw 


112  Prince  Siddartha. 

coming  toward  him  from  the  direction  of  the 
summit  of  the  snow  mountain  a  being  with  long 
yellow  hair  who  was  dressed  in  a  garment  of 
leaves  which  were  sewed  together  with  the  fiber 
of  the  wistaria  vine.  This  sacred  being  bore  a 

4 

staff  in  his  hand  and  came  down  towards  the 
prince,  walking  on  the  air  and  never  once  touch- 
ing the  ground  with  his  feet. 

Approaching  Siddartha  he  said :  "  It  is  very 
extraordinary  that  you  should  so  strongly  desire 
to  perform  the  austerities  of  this  mountain. 
Come  with  me  and  I  will  instruct  you  about 
them." 

Without  more  ado  the  aged  ascetic  led  the 
prince  up  to  a  high  terrace  and  said :  u  Now 
hearken  to  me.  This  mountain  is  under  the 
especial  care  of  the  heavens,  and  the  several  ter- 
races or  peaks  on  it  are  places  for  the  performance 
of  self-sacrificing  austerities.  If  you  are  negli- 
gent for  but  a  single  moment  in  the  most  rigid 
observance  of  these  austerities,  the  heavens  them- 
selves will  afflict  you  with  dire  punishments. 
Here  are  in  particular  three  firmly  set  terraces  or 
elevations.  The  one  to  the  east  is  called  the 
Nine  Intelligence,  or  Real  Enlightenment,  Ter- 
race. The  one  in  the  south  is  the  Intelligence  of 


The  Snow  Mountain.  113 

Mysteries,  or  Equal  Enlightenment,  Terrace.  The 
one  in  the  west  is  the  Law  and  Property,  or  the 
Mystery  Enlightening,  Terrace. 

"  The  appropriate  austerities  of  thinking  and 
doing  you  must  perform  three  times  a  day  on 
each  of  these  three  terraces,  making  nine  such 
devotions  every  day.  The  peaks  are  at  least 
twenty  miles  apart  from  each  other.  Do  not  be 
negligent  for  a  single  moment  in  performing 
these  austere  duties ;  and  every  night  return  to 
this  hut  beside  which  we  now  stand.  Seating 
yourself  after  the  manner  of  the  ascetics  —  with 
the  legs  folded  under  the  body  —  with  a  fixed, 
pure,  extinguished,  mysterious,  and  true  mind 
stedfastly  contemplate  and  adore  the  heavens. 
Be  diligent  in  the  performance  of  these  auster- 
ities. I  who  now  instruct  you  have  performed 
these  duties  and  lived  in  this  hut." 

The  prince,  prostrating  himself  before  this 
august  being,  worshiped  him,  and  then  betook 
himself  to  one  of  the  distant  peaks  in  order  to 
at  once  enter  on  the  duties  which  it  was  his 
desire  and  delight  to  perform. 

The  cold  wind  blew  fiercely  over  the  snow- 
covered  peaks  and  enveloped  him  as  with  a  cloud 
while  he  journeyed  from  one  peak  to  another  and 


114  Prince  Siddartlia. 

performed  the  self-sacrificing  austerities  appro- 
priate to  each  of  the  three.  At  night  he  returned 
to  the  lonely  hut,  where  he  sat  long  hours  in  the 
attitude  of  a  recluse  and  continued  his  religious 
meditations.  There  was  neither  fire  nor  fuel  in 
the  hut  during  this  drear  and  wintry  weather, 
nor  was  there  aught  in  the  shape  of  food  to  satisfy 
his  hunger  and  warm  his  body  —  nothing  but 
cold  water  for  him  to  drink.  Notwithstanding 
this,  ever  as  he  returned  to  the  hut  a  warm,  soft 
wind  full  of  sweet  fragrance  blew  steadily 
through  it,  reviving  his  spirits  and  restoring  his 
strength  as  with  a  sufficiency  of  food,  raiment, 
and  fire.  This  was  indeed  a  wonderful  thing, 
yet  it  was  but  the  natural  reward  of  the  merits 
obtained  by  the  faithful  performance  of  the 
appropriate  austerities  on  the  distant  and  snow- 
covered  peaks  of  the  mountain. 

One  morning,  as  the  prince  set  out  from  the 
hut,  he  was  lifted  from  his  feet  by  a  cold,  fierce 
blast  of  wind  and  hurled  far  away  and  then 
tossed  down  into  a  deep  valley  where  he  was 
buried  in  ice  and  snow.  He  was  utterly  unable 
to  extricate  himself,  but  a  heavenly  youth  ap- 
peared to  him  and  assured  him  that  no  harm 
should  befall  him.  It  was  not  long  after  this 


The  Snow  Mountain.  115 

that  the  prince  found  himself  again  on  the  sum- 
mit of  one  of  the  peaks,  where  he  performed  his 
daily  austerities,  but  his  body  was  completely  en- 
crusted with  glistening  ice  and  snow. 

It  is  impossible  to  describe  in  detail  all  the 
self-sacrificing  austerities  the  prince  performed 
both  day  and  night  while  on  the  snow  moun- 
tain. It  must  suffice  to  say  that  they  are  called 
"  the  mysterious  austerities."  After  completing 
these  he  entered  on  and  completed  others  called 
"  the  law  austerities."  These  also  are  beyond  the 
power  of  words  to  describe.  Three  full  years 
were  thus  devoted  by  Prince  Siddartha  to  the  per- 
formance of  the  austerities  of  the  three  wisdoms 
on  the  snow  mountain. 

On  one  occasion,  while  Prince  Siddartha  was 
performing  the  usual  austerities  on  one  of  the 
highest  peaks  of  the  mountain,  he  heard  the 
sound  of  a  voice  coming  from  a  deep  valley  near 
by.  The  words  recited  by  the  voice  were  two 
verses  of  a  sacred  book  which  had  for  their 
burden  the  evanescence  and  transitoriness  of  all 
things  as  the  law  of  life  and  of  death.  The  prince 
listened  intently  for  the  remaining  two  verses  of 
the  psalm,  but  silence  deep  and  profound  was  the 
only  response. 


116  Prince  Siddartlia. 

Interested  to  know  who  could  have  uttered 
the  unfinished  quotation,  he  set  out  from  the 
summit  of  the  peak  on  which  he  had  been  per- 
forming his  devotions  and  plowed  his  way 
through  the  deep  snow  to  the  valley  below.  On 
reaching  the  bottom  he  was  confronted  by  a 
demon  who  had  eight  faces  and  nine  feet  and 
legs. 

The  prince  asked  the  demon  if  he  were  the 
being  who  had  recited  the  passage  from  the  sacred 
books.  The  demon  replying  in  the  affirmative, 
the  prince  asked  him  why  he  left  the  passage 
unfinished. 

The  demon  said :  "  I  did  not  finish  the  quota- 
tion because  I  am  almost  dead  from  exhaustion 
through  lack  of  food.  I  had  no  strength  left  for 
further  utterance." 

The  prince  then  asked  :  "  What  do  you  eat  ?  " 
The  demon  replied :  "  I  eat  flesh  only." 

The  prince  at  once  replied :  "  I  will  give  you 
myself  for  food  on  the  condition  that  you  now 
recite  to  me  the  two  remaining  verses  of  the 
psalm  you  were  repeating  a  while  ago." 

The  demon  objected  to  doing  so  and  insisted 
that  the  prince  should  first  give  him  his  body  in 
order  that  he  might  enjoy  a  hearty  meal  and  so 


The  Snow  Mountain.  117 

obtain  the  vigor  necessary  to  the  completion  of 
the  recitation. 

The  prince  assented  to  this  arrangement,  say- 
ing, "  The  life  of  one  is  at  times  sustained  by  the 
life  of  another.  When  such  is  the  case  the  other 
one  becomes  one's  self.  For  this  reason  some  give 
their  lives  that  others  may  live,  and  live  more 
vigorously,  and  so  the  myself  and  the  other  be- 
come one  and  the  same  person." 

Having  said  this  he  at  once  leaped  into  the 
wide-open  mouth  of  the  hungry  demon.  The 
demon's  mouth  instantly  changed  into  a  wholly 
unfolded  lotus  flower  and  recited  the  remaining 
portion  of  the  stanzas  heard  by  the  prince  when 
he  was  on  the  peak  of  the  snow  mountain.  The 
burden  of  the  verses  was  that  life  and  death  alike 
bring  extinction  and  that  extinction  is  joy  and 
blessedness. 

The  entire  form  of  the  demon  now  changed 
into  a  cloud  which  spread  itself  out  and  was 
wafted  away  to  the  summit  of  the  peak,  bearing 
the  prince  with  it. 

Depositing  the  prince  on  the  summit  the  demon 
said :  "  I  am  not  a  demon  at  all,  but  a  Buddha. 
From  the  eternity  of  the  past  you  have  ever 
desired  to  give  yourself  and  all  your  good  works 


118  Prince  Siddartha. 

to  deliver  all  living  things  in  all  the  ten  direc- 
tions of  the  universe.  Your  austerities  are  now 
at  an  end  and  you  will  speedily  acquire  that  per- 
fect enlightenment  which  will  enable  you  to 
guide  and  save  all  living  things.  This  rock  on 
which  you  stand  is  called  The  Stone  or  Precious 
Jewel  of  Perfect  Enlightenment.  The  Buddhas 
all  obtain  their  full  enlightenment  here.  This 
rock  came  up  out  of  the  depths  of  the  earth  and 
is  both  firm  and  pure.  The  grass  you  see  about 
you  is  called  the  grass  of  good  fortune  and  is  to 
be  your  seat  when  you  obtain  perfect  enlighten- 
ment. The  heavens  above  you  will  become  a 
roof  to  protect  you  while  you  are  waiting  here." 

The  ex-demon  now  introduced  the  prince  to 
several  Bodhisatva  eminences  and  then  said  :  — 

"  The  time  when  the  one  who  is  to  be  the  king 
of  Buddhas,  the  guide  and  the  life-giver  of  the 
three  thousand  worlds,  is  to  obtain  perfect  en- 
lightenment has  now  fully  arrived.  It  is  clear 
that  he  is  entitled  to  the  most  exalted  rank  and 
to  the  right  to  say,  '  I  only  am  noble  both  under 
and  above  the  heavens.' ' 

The  ex-demon  now  took  his  departure,  but  in 
his  place  there  appeared,  accompanied  by  a  great 
trembling  of  the  earth,  a  host  of  incarnate  Bud- 


The  Snow  Mountain.  119 

dhas,  Bodhisatvas,  and  Mahatmas,  who  reverently 
and  with  clasped  hands  bowed  down  and  wor- 
shiped the  prince,  saying,  "  Teacher  of  the  three 
thousand  worlds  and  of  those  on  the  six  paths  of 
transmigration  ;  Buddha  most  perfect  in  all  the 
ten  directions  of  the  universe ;  Buddha  whose 
light  is  infinite ;  Teacher  who  guides  equally  all 
the  innumerable  company  of  living  things ;  real 
teacher  and  perfect  Buddha,  —  all  hail !  " 

There  now  appeared  on  the  features  of  the 
prince  the  thirty-two  signs  and  eighty  marks  of 
Buddhahood  which  shone  brightly  forth  and  sent 
out  their  rays  into  all  the  Buddhist  worlds 
throughout  the  entire  ten  directions  of  the  uni- 
verse. The  light  from  those  worlds  also  shone 
more  brightly  forth  ;  and  the  prince  knew  thereby 
that  his  unquenchable  desire  to  guide  and  save 
all  the  living  was  to  be  satisfied. 

The  richness  and  glory  of  that  moment  no  pen 
can  fully  describe. 

The  prince,  having  obtained  the  three  lights 
and  the  six  supernatural  powers,  now  looked  over 
the  three  thousand  worlds  from  the  highest  peak 
of  the  snow  mountain  and  was  moved  with  dis- 
tress at  what  he  beheld.  He  saw  that  all  living 
creatures  were  struggling  and  wrestling  with  each 


120  Prince  Siddartha. 

other  in  order  -to  make  for  themselves  a  residence 
and  a  home  in  the  prison  of  a  fiery  and  a  burning 
world.  Every  one  was  either  drinking  the  wine 
of  ignorance  and  excess,  pushing  the  car  of  self- 
ishness and  wickedness,  sleeping  soundly  in  utter 
negligence  and  indifference,  or  drowning  them- 
selves in  the  sea  of  evil  changes. 

The  prince  renewed  the  resolve  he  had  made  to 
do  all  in  his  power  to  save  all  the  living  of  every 
sort  and  to  bring  them  into  affinity  with  himself. 
"  All  the  living  are  my  children,"  he  said.  "  If 
my  children  enter  the  fiery  prison,  I  too  will  enter 
it.  If  all  the  living  are  afflicted,  I  too  will  be 
afflicted.  It  is  for  the  purpose  of  saving  them 
I  have  obtained  these  supernatural  powers." 

With  his  heart  full  of  deep  sympathy  the  prince 
took  his  departure  from  the  summit  of  the  snow 
mountain  where  he  had  received  his  full  enlight- 
enment as  a  Buddha  and  where  he  had  obtained 
the  assurance  that  he  was  to  be  the  teacher,  guide, 
and  savior  of  all  the  living. 


CHAPTER  XL 

THE  PRINCE   TURNS   HOMEWARD. 

"PRINCE  SIDDARTHA  now  removed  from 
the  snow  mountain,  and  for  a  time  per- 
formed his  austerities  at  the  abode  of  the  aged 
saint  who  first  instructed  him  as  to  his  duties  on 
his  arrival  at  the  sacred  mountains.  At  this  time 
the  one  who  became  the  prince's  most  celebrated 
disciple,  together  with  one  thousand  one  hundred 
and  fifty  others,  became  his  pupils  and  followers. 

The  prince  now  changed  frequently  from  place 
to  place,  preaching  and  making  disciples  wherever 
he  went.  On  reaching  the  city  of  Hankiya  he 
sent  messengers  to  his  father,  the  king,  to  notify 
him  of  his  approaching  return. 

The  messengers  were  received  by  the  old  re- 
tainer Udai,  who  took  charge  of  the  message  con- 
cerning his  return  sent  by  the  prince  after  twelve 
years  of  absence  from  his  home,  and  reported  it  to 
the  king. 

The  king,  on  hearing  the  report  of  the  return  of 

his  son,  rejoiced  as  one  would  who  should  see  the 

121 


122  Prince  Siddartha. 

unfolding  of  the  wondrous  flower  that  blooms  but 
once  in  a  thousand  years,  and  ordered  the  bearers 
of  the  welcome  news  into  his  presence.  When 
the  salutations  were  finished  the  king  addressed 
the  messengers  as  follows :  — 

"  It  is  with  the  greatest  delight  that  I  learn  that 
the  prince  has  completed  his  studies,  and  that 
after  an  absence  of  twelve  years  he  is  now  about 
to  return  to  his  home.  The  years  have  passed 
away  like  a  dream  of  the  night.  Urge  the  prince 
to  return  at  the  earliest  possible  moment  and 
inquire  of  him  whether  he  will  return  to  my 
palace  or  to  the  palace  that  was  erected  for  him 
before  his  marriage,  or  whether  I  shall  build  a 
new  palace  for  him." 

The  messengers  at  once  returned  to  the  prince, 
who  was  now  called  by  the  name  of  Nyorai  since 
he  had  received  his  perfect  enlightenment,  and 
Udai,  the  prince's  old  retainer  went  with  them. 

When  Udai  met  the  prince  he  was  overcome 
with  joy  and  broke  out  into  loud  weeping  of  de- 
light. When  he  became  calm  again  he  reported 
the  king's  message  and  asked  for  a  reply. 

The  prince  responding  said :  "  It  is  indeed  my 
duty  to  see  the  king  my  father  as  soon  as  possi- 
ble. I  do  not  wish,  however,  to  dwell  either  in 


The  Prince  Turns  Homeward.  123 

his  own  palace  or  in  the  palace  once  erected  for 
me  or  in  a  new  palace.  I  desire  to  abide  in  the 
mausoleum  where  Maya  was  entombed,  but  I  do 
not  wish  to  have  the  king  informed  of  this." 

In  the  king's  palace  the  most  elaborate  prepara- 
tions were  made  to  appropriately  receive  the  long- 
lost  prince  on  his  return.  The  courtiers,  officials, 
and  servants  vied  with  each  other  in  this  en- 
deavor ;  and  when  the  day  fixed  for  the  prince's 
arrival  came  to  hand  they  all  arrayed  themselves 
in  their  richest  apparel  in  order  to  do  honor  to  the 
occasion.  Multitudes  of  the  king's  subjects  came 
from  all  parts  of  the  country  to  welcome  their 
future  king. 

Kyodomi,  the  prince's  aunt,  together  with  the 
twelve  particular  and  several  hundred  other  court 
ladies,  also  prepared  themselves  to  greet  and  wel- 
come the  prince  upon  his  return. 


CHAPTER   XII. 

A   PALACE  EPISODE  DUEING   THE   PRINCE'S 
ABSENCE. 

~Y7~ASODHARA,  the  bride  who  aided  the 
-*~  prince  in  his  escape  from  the  palace,  and 
who  hoped  in  return  and  as  a  reward  for  her  de- 
votion to  accompany  him,  remained  in  the  palace 
full  of  sorrow  during  the  twelve  long  years  of  his 
absence.  She  cherished  and  wept  over  the  sleeve 
of  his  coat  that  he  left  with  her  when  he  broke 
away  from  her  parting  embrace.  She  frequently 
took  the  empty  sleeve  in  her  hand  and  addressed 
it  as  though  it  could  understand  what  she  said. 
During  the  day  she  hid  herself  away  in  her  cham- 
ber. Her  nights  were  passed  in  sleeplessness  and 
weeping.  During  this  period  she  became  con- 
scious of  the  fact  that  she  was  to  become  a  mother. 
This,  instead  of  bringing  comfort  to  her  heart, 
increased  her  sorrow.  Palace  gossip  had  little  of 
good  to  say  about  the  prospective  birth.  The 
prince,  it  was  said,  had  always  so  intense  a  d&sire 
for  conversion  and  enlightenment  that  he  passed 

124 


A  Palace  Episode.  125 

his  nights  while  in  the  palace  in  meditation  and  in 
study ;  hence  the  child  could  not  possibly  be  his. 

When  Yasodhara  heard  of  the  gossip  and  sus- 
picion, she  thought  within  herself  that  they  were 
not  at  all  unreasonable ;  yet  as  she  knew  that  she 
never  went  outside  the  limits  of  her  own  cham- 
bers, she  was  sure  that  she  had  no  reason  for 
doubting  her  own  uprightness  of  conduct.  She 
did  not,  therefore,  trouble  herself  in  the  least 
about  the  prevailing  gossip  and  rumored  scandal. 

The  rumors  ultimately  reached  the  ears  of 
Kyodomi,  the  sister  of  Maya  —  the  prince's 
mother  —  and  she  reported  them  to  the  king. 

The  king  declined  to  investigate  the  matter, 
saying,  "  There  have  been  so  many  extraordinary 
things  in  connection  with  the  life  of  the  prince 
from  its  very  beginning  that  this  may  perhaps  be 
but  another  of  them." 

In  course  of  time  a  son  was  born  to  Yasodhara 
and  the  gossips  gave  him  the  name  among  them- 
selves of  Prince  Shinobu  (or  concealment)  say- 
ing, "  Since  we  do  not  know  who  his  father  may 
be,  that  is  the  appropriate  name  for  him." 

The  king  gave  orders  that  the  babe  should  be 
cared  for  and  brought  up  privately  in  the  apart- 
ments of  his  mother. 


126  Prince  Siddartha. 

When  the  child  was  five  years  of  age  some 
birds  of  paradise  built  their  nests,  laid  their  eggs, 
and  brought  forth  and  fed  their  young  among  the 
delicate  bamboo  trees  that  formed  a  little  grove  in 
one  of  the  gardens  that  opened  out  from  Yaso- 
dhara's  private  apartments. 

The  prince,  seeing  the  young  birds  at  play,  said 
one  day  to  his  mother :  "  Even  the  birds  have  a 
father  and  a  mother.  Who  is  my  father,  and 
where  is  he  ?  " 

Yasodhara  replied  that  his  father  had  left  the 
palace  prior  to  his  birth,  in  order  to  obtain  con- 
version and  enlightenment,  and  that  on  leaving  he 
had  given  her  a  sleeve  from  his  garment  as  keep- 
sake. She  then  exhibited  the  sleeve  to  the  boy 
and  gave  it  to  him.  The  child,  after  examining 
it,  returned  it  to  her,  saying,  "  I  will  entrust  this  to 
your  care  and  keeping  until  I  meet  my  father." 

Yasodhara,  on  hearing  of  the  approaching  return 
of  the  prince  (or  Nyorai,  as  he  was  now  called), 
was  glad  to  think  that  she  should  meet  him  with 
a  son  and  welcome  him  back  to  his  home.  The 
youth  —  now  nearing  his  twelfth 1  year  —  was  also 

1  There  are  discrepancies  in  the  narrative  as  to  Prince  Shinobu's  age. 
On  page  79  it  says  that  he  was  to  be  born  six  years  from  Siddartha's 
departure.  Siddartha  was  gone  but  twelve  years,  and  here  it  is  stated 
that  he  was  nearing  his  twelfth  year.  On  page  130  the  prince  was  seven 


A  Palace  Episode.  127 

delighted  with  the  thought  that  he  would  soon 
meet  his  father,  and  that  then  his  mother's  tears 
would  all  be  wiped  away. 

years  old  when  he  first  inquired  about  his  father.  On  page  136  Sid- 
dartha  reads  a  writing  which  declares  that  the  prince  would  be  born 
three  years  after  his  father's  going  away.  These  irreconcilable  state- 
ments are  to  be  attributed  to  the  tendency  of  legendary  stories  to 
inconsistencies.— ED. 


CHAPTER  XIII. 

THE  PALACE  LADIES  PREPARE  FOR,  THE 

PRINCE'S  RETURN. 

YODOMI  sent  messengers  to  the  ladies  of 
the  prince's  palace  to  notify  them  of  the 
return  of  their  master.  She  sent  new  and  beauti- 
ful garments  to  two  of  the  brides  of  the  prince 
and  requested  them  to  appear,  when  fully  dressed, 
at  her  apartments  with  the  twelve  court  ladies 
and  the  one  hundred  female  attendants. 

Kyodomi  informed  those  ladies  that  the  king 
was  as  delighted  at  the  return  of  the  prince  as 
though  he  had  lived  to  see  the  unfolding  of  the 
flower  that  blooms  but  once  in  a  thousand  years ; 
and  that  he  and  his  courtiers,  and  the  baseborn 
masses  also,  were  arraying  themselves  in  their  best 
in  order  to  welcome  and  honor  the  returning  one. 
"This  is  sufficient  reason,"  Kyodomi  said  to  the 
brides  and  ladies,  "  why  you  should  array  your- 
selves in  the  garments  I  hereby  send  by  these 
messengers." 

The  message  to  Yasodhara  was  of  a  lees  flatter- 
ing nature.  It  went  as  follows  :  — 

128 


The  Prince's  Return.  129 

"  Kyodomi  is  angry  with  you  for  your  willful- 
ness, sullenness,  and  obstinacy  —  though  there 
may  be  reasons  enough  for  your  being  so.  The 
eyes  of  a  man  are  as  a  mirror  made  of  crystal, 
and  his  ears  are  as  tense  as  a  carpenter's  line.  It 
is  not  easy  to  truly  judge  one  who  does  as  she 
pleases.  The  best  thing  to  do  with  her  is  to  let 
her  severely  alone.  I  therefore  send  no  request 
for  you  to  appear  before  me  with  the  other  brides 
and  the  ladies  of  the  court." 

Yasodhara  heard  the  shameful  message  with  the 
utmost  patience,  and  said  to  the  bearer:  "Kyo- 
domi's  anger  is  quite  reasonable.  I  have  nothing 
to  say  against  her  message,  since  it  is  my  conduct 
that  makes  her  angry.  I  regret  only  that  I  am 
misunderstood,  and  punished  for  my  loss  of  the 
three  great  treasures.  The  truth  and  sincerity  of 
my  heart  no  one  can  know." 

Kyodomi's  messengers  and  all  others  in  Yaso- 
dhara's  presence  sympathized  deeply  with  the 
rejected  bride  and  mother,  and  lamented  together 
as  they  left  her  presence. 

Yasodhara  retired  to  her  room  and  indulged  in 
a  series  of  sad  reveries,  even  though  she  regretted 
that  she  sorrowed  so  much  over  her  hard  fate. 

After  a  period  of  musing  she  called  the  young 


130  Prince  Siddartha. 

prince  to  her  side  and  said  to  him :  "  Listen  to 
me  !  It  is  now  many  years  since  I  lived  with  your 
father.  He  left  the  palace  while  he  was  still  a 
prince.  When  I  assisted  him  to  the  accomplish- 
ment of  his  desire  to  escape,  in  order  that  he 
might  study  and  gain  perfect  enlightenment,  he 
told  me  that  he  should  never  forget  my  faithful- 
ness, and  that  when  he  had  attained  to  the  object 
of  which  he  was  in  search  he  would  see  me  again. 
On  parting  he  gave  me  a  charm  enclosed  in  a  bag 
made  of  gold  brocade,  which  I  have  kept  care- 
fully wrapped  up  in  the  sleeve  of  this  garment 
which  you  have  already  seen.  You  may  perhaps 
remember  that  when  you  asked  me  as  to  whether 
you  had  a  father,  and  of  his  whereabouts,  you 
were  seven  years  old.  At  that  time  I  gave  you 
the  sleeve  to  keep,  but  you  returned  it  to  me 
with  the  request  that  I  take  charge  of  it  until 
you  should  meet  your  father  in  person.  I  now 
return  it  to  you  and  you  must  go  to  your  father 
where  he  now  is  and  present  it,  with  yourself,  to 
him  as  witness  of  your  sonship.  If  the  prince 
does  not  accept  the  sleeve  and  charm  as  true 
proof  of  your  relation  to  him,  I  shall  not  be  in  the 
least  sorry  to  be  banished  by  the  king  to  some  far- 
off  distant  isle  or  mountain  or  to  be  beheaded. 


The  Prince's  Return.  131 

I  have  no  fear  of  any  kind  of  punishment,  because 
I  have  committed  no  sin.  My  desire  to  establish 
your  relation  of  sonship  to  the  absent  prince  shall 
never  die.  Though  the  sand  on  the  seashore 
may  cease  to  exist,  vet  my  desire  shall  live  on 
until  it  is  fully  accomplished.  I  will  go  with  you 
to  the  very  ends  of  the  earth.  Though  the 
mountains  be  as  high  as  heaven,  and  the  valleys 
deep  as  hell ;  though  fire  and  water,  earthquake 
and  cloud  should  bar  the  way,  yet  I  will  go  with 
you  to  seek  and  find  your  father.  I  am  resolved 
to  wash  away  my  disgrace  and  shame  by  giving 
you  to  your  father  in  person.  The  anger  of  the 
king  against  me,  however,  is  reasonable  and  I 
have  nothing  whatever  to  say  against  it." 

Yasodhora,  taking  her  son  by  the  hand,  now 
set  out  for  the  place  appointed  for  the  public 
reception  of  Prince  Siddartha  by  the  king  and 
his  court. 


CHAPTER  XIV. 

YASODHARA'S  SON  MEETS  THE  PRINCE 
HIS  FATHER. 

RE  AT  multitudes  thronged  the  streets  that 
led  to  the  direction  from  which  Nyorai, 
the  returning  prince,  was  expected  to  arrive. 
Nyorai,  however,  not  liking  the  noisy  recogni- 
tion of  so  many,  decided  to  change  the  form 
of  his  body  and  of  his  features  so  that  he  might 
not  be  recognized.  Having  supernatural  power 
as  well  as  supernatural  wisdom,  he  changed  him- 
self into  an  Arhat.1  He  was  thus  enabled  to 
mix  with  the  people  without  being  recognized  by 
them.  Although  the  multitude  scanned  anxiously 
the  face  and  form  of  every  Arhat,  of  whom 
fifteen  hundred  accompanied  the  prince  as  he 


» Sinnet,  in  his  book  entitled  "  Esoteric  Buddhism,"  says :  "  Arhat  is 
a  Buddhist  designation.  In  reality,  the  Arhats  and  the  Mahatmas  are 
the  same  men.  By  whatever  name  such  illuminali  are  called,  they  are 
the  adepts  of  occult  knowledge,  sometimes  spoken  of  in  India  now  as 
The  Brothers,  and  the  custodians  of  the  spiritual  science  which  has 
been  handed  down  to  them  by  their  predecessors."  —  page  8.  The 
Arhats  are  therefore  experts  in  Buddhistic  learning,  ascetics,  austeri- 
ties, and  in  wonder-working,  but  have  not  attained  to  the  exalted  rank 
of  Buddhahood. 

132 


Tasodhara's  Son  Meets  His  Father.  133 

entered  the  palace  town,  the  prince  remained  un- 
recognized. In  their  bewilderment  the  eager 
masses  bowed  down  and  worshiped  all  the  Arhats 
at  once. 

The  fifteen  hundred  Arhats  who  accompanied 
the  prince  were  divided  into  three  companies; 
namely,  one  company  on  his  right,  one  on  his  left, 
and  one  in  front  and  rear.  This  immense  body 
of  men,  bearing  banners  and  garlands  of  flowers 
and  making  music  on  the  harp,  the  flute,  the 
drum,  the  flageolet,  and  cymbals,  escorted  Nyo- 
rai  to  the  place  appointed  by  the  king  for  the 
public  reception  of  his  long-lost  son. 

The  king,  surrounded  by  his  ministers  of  state 
and  his  courtiers,  awaited  Nyorai's  arrival  in  sol- 
emn splendor.  Kyodomi,  surrounded  by  several 
hundreds  of  court  ladies  arrayed  in  their  richest 
apparel,  sat  behind  hanging  screens  on  the  north- 
ern side  of  the  hall.  Two  of  the  prince's  brides, 
with  their  retinue  of  twelve  court  ladies  and  a 
hundred  female  attendants,  also  took  their  places 
behind  appropriate  screens.  Yasodhara  also  took 
her  place  with  her  son  by  her  side  among  this 
party. 

Nyorai,  the  prince,  made  his  appearance  wear- 
ing the  usual  black  dress  of  the  Arhats,  with  a 


134  Prince  Siddartha. 

scarf,  made  of  the  leaves  of  a  sacred  tree  sewn  to- 
gether with  the  fiber  of  the  wistaria  vine,  thrown 
over  his  shoulder. 

When  he  and  his  companions  entered  the  audi- 
ence chamber  they  chanted  to  the  accompaniment 
of  their  musical  instruments  from  their  sacred 
books  and  then  bowed  in  worship. 

Not  only  was  the  dress  of  Nyorai  like  the  dress 
of  his  companions,  but  his  face  also  was  of  the 
same  dark  hue,  and  like  them  he  had  long  black 
hair. 

The  king  and  all  his  court,  both  male  and 
female,  scanned  the  black  company  most  in- 
tently, but  not  one  of  them  could  tell  which 
was  Prince  Siddartha  or  whether  he  were  pres- 
ent at  all.  Even  Yasodhara  could  not  recognize 
the  one  whose  absence  she  had  so  long  lamented. 

A  happy  thought  now  occurred  to  her,  and 
she  spoke  to  her  son  and  said :  "  Your  father 
whom  you  have  been  so  eagerly  inquiring  after 
for  so  long  a  time  is  among  that  body  of  Arhats 
who  are  worshiping  before  us.  Take  this  sleeve 
and  the  charm  bag  and  go  and  give  it  to  one  of 
them  —  the  one  whom  you  think  may  be  your 
father.  If  you  do  not  do  this,  it  will  not  be 
worth  while  for  you  to  ever  say  to  me  again 


Tasodhara's  Son  Meets  His  Father.  135 

that  you  desire  to  know  who  your  father  is  and 
where  he  is." 

Truly  the  mind  of  Yasodhara  is  purer  than 
the  richest  and  rarest  gem ! 

The  young  prince  obeyed  his  mother  with 
alacrity,  but  when  he  would  have  passed  by 
the  guards  who  were  between  the  Arhats  and 
the  king  he  was  stopped  and  asked  his  errand. 
He  replied  that  he  was  bearing  gifts  to  Nyorai ; 
hence  he  was  allowed  to  pass  on  into  the  body 
of  the  hall  and  among  the  Arhats.  After  glanc- 
ing about  here  and  there  for  a  while  the  youth 
walked  up  to  one  of  the  Arhats  and  presented 
him  with  the  sleeve  and  charm  bag  that  his 
mother  had  entrusted  to  him,  saying  that  they 
were  gifts  to  him. 

Nyorai,  Prince  Siddartha,  turned  to  his  com- 
panions and  said:  "The  youth  is  my  son  who 
was  born  after  I  left  the  palace  to  obtain 
enlightenment.  When  I  was  leaving  the  palace 
his  mother  was  full  of  regret  at  my  departure 
and  grasped  me  by  the  sleeve.  I  tore  myself 
away  from  her  by  main  force,  but  this  sleeve 
parted  from  my  dress  and  remained  in  her 
hands." 

He    then    asked    the    youth    his    name,   who 


136  Prince  Siddartha. 

replied  that  as  he  had  never  been  out  of  the 
palace  he  had  no  other  name  but  that  of 
prince. 

Nyorai  now  decided  that  for  the  sake  of  his 
son  he  would  discover  himself  in  his  real  form 
and  features.  Repeating  the  words  :  "  Heaven  is 
pure ;  the  earth  is  pure ;  the  external  and  in- 
ternal are  pure ;  the  six  senses  are  pure ;  the 
unchangeable  truth-like  mysterious  enlightenment 
with  absolute  quietness  are  clean,  and  the  desires 
of  all  living  things  are  now  satisfied,"  he  was 
changed  from  the  inferior  form  to  the  superior 
one  of  light  unhindered,  which  has  the  thirty- 
two  marks  and  eighty  signs  of  perfect  Buddha- 
hood.  When  this  transformation  in  his  appear- 
ance took  place  the  Arhats  and  all  the  king's 
courtiers  bowed  down  and  worshiped  him. 

Nyorai  now  said :  "  The  things  relating  to  the 
young  prince  my  son  —  the  causes  and  effects 
that  had  to  do  with  his  birth  —  are  written  and 
fully  explained  in  a  writing  which  is  in  this 
charm  bag.  I  will  now  show  to  you  who  this 
youth  really  is."  Nyorai  opened  the  bag  and 
read  as  follows  (this  was  addressed  to  Yasodhara 
of  course) :  — 

"After   three   years   of  my   absence  from  you 


Yasodhara's  Son  Meets  His  Father.  137 

a  son  will  be  born  to  you,  who  will  become 
a  great  and  good  man  and  a  learned  priest. 
He  represents  me  in  my  causal  stage." 

On  hearing  this  the  Arhats  bowed  down  and 
worshiped  the  young  prince  as  they  had  already 
worshiped  his  father. 

The  king,  not  having  previously  met  the  youth, 
inquired  what  boy  it  was  concerning  whom 
Nyorai  had  been  speaking,  and  whom  the 
Arhats  were  worshiping. 

When  told  that  it  was  the  son  of  Yasodhara, 
he  said :  "  It  is  not  wise  to  think  of  anything 
as  extraordinary  that  is  relating  to  Nyorai. 
What  an  intelligent  looking  boy  the  prince  is ! 
How  unfathomably  pure  is  the  heart  of  Yaso- 
dhara! How  foolish  I  was  not  to  see  the  boy 
until  now !  Truly  virtue  is  deeper  than  the 
profoundest  silence ! " 

The  king  now  invited  Prince  Siddartha,  or 
Nyorai  as  he  was  now  called  by  his  fellow 
religionists,  to  give  the  court  an  address  on  the 
religion  he  now  professed. 

Nyorai  took  a  lowly  position  and  said  that 
he  should  speak  concerning  the  true  wisdom. 

The  king  objected  to  the  lowly  seat  taken  by 
Nyorai  and  urged  him  to  take  a  higher  one. 


138  Prince  Siddartha. 

Nyorai,  after  making  due  obeisance  to  the 
king,  obeyed  his  royal  father's  command  and  at 
once  began  his  address,  which  for  substance  was 
as  follows :  — 

"  I  intend  to  speak  only  concerning  the  one 
heavenly  path  on  which  all  living  things  may 
move,  although  wicked  of  heart,  and  so  attain  to 
the  real  calm  of  the  soul.  The  object  of  all 
teaching  and  of  all  learning  is  to  know  of  the 
favors  and  kindnesses  of  others,  to  be  grateful  for 
them,  and  to  put  them  to  practical  use.  This  is 
the  most  important  article  of  our  faith. 

"  There  are  seven  kindnesses  or  favors  for 
which  we  must  be  grateful.  The  first  of  these  is 
the  favor  of  heaven.1  If  we  do  not  recognize 
this  favor  and  acknowledge  it,  we  shall  stray  into 
a  dark  path  and  become  utterly  unable  to  distin- 
guish night  from  day  or  good  from  evil,  and 
receive  appropriate  punishment. 

"  The  second  favor  is  that  of  the  king.  If  we 
do  not  recognize  and  acknowledge  this  favor,  we 
shall  be  banished  from  the  realm  and  all  its  bless- 
ings, or  be  condemned  to  destruction  by  fire. 

1  The  use  of  the  term  heaven  here  is  apt  to  mislead  those  brought  up 
in  Christian  lands.  It  does  not  mean  the  heaven  or  home  of  an  inde- 
pendent, intelligent,  wise,  and  just  God,  but  a  vague,  uncertain  some- 
thing outside  of  man  which  no  Buddhist  attempts  to  explain. 


Yasodhara's  Son  Meets  His  Father.  139 

"The  third  favor  is  that  of  parents.  If  we  do 
not  recognize  and  acknowledge  that,  we  shall  be 
condemned  to  take  on  the  form  of  cripples,  of 
brutes,  or  of  devils. 

"The  fourth  favor  is  that  of  teachers.  If  we 
do  not  recognize  this,  we  shall  go  astray  into  the 
dark  ways  of  ignorance,  and  suffer  a  punishment 
appropriate  to  our  offense. 

"  The  fifth  favor  is  that  of  friends.  All  who  do 
not  recognize  this  favor  will  become  cruel  and 
law-breaking  people,  and  they  will  receive  the  just 
punishment  of  heaven. 

"  The  sixth  favor  is  that  of  the  family.  Those 
who  are  not  grateful  for  this  will  become  beggars 
and  non-human  creatures,  and  will  receive  punish- 
ment appropriate  to  their  beggarly  non-human 
heart  and  conduct. 

"  The  seventh  favor  is  that  which  comes  from 
all  living  things.  All  who  do  not  recognize  and 
acknowledge  this  will  become  serpents  and  scor- 
pions, and  will  be  doomed  to  the  torture  of  swords. 

"  These  are  called  the  seven  paths  of  the  first 
importance.  True  morality  consists  in  the  knowl- 
edge and  recognition  of  them.  Ignorance  of  and 
disobedience  to  them  leaves  one  as  a  brute  beast 
or  as  a  block  of  wood  or  of  stone. 


140  Prince  Siddartka. 

"  These  seven  paths  or  commandments  have 
their  faith-features  and  their  faith-pleasures ;  hence 
do  not  be  afraid  to  receive  this  instruction  and  to 
be  guided  by  it." 1 

The  king  was  exceedingly  delighted  with  this 
sermon  of  his  long-absent  son,  and  declared  with 
tears  of  joy  that  no  sermon  superior  to  it  had 
ever  been  preached.  He  said  that  it  was  both 
reasonable,  good,  and  worthy  of  acceptance  by  all. 

The  courtiers  and  all  present  now  prostrated 
themselves  before  Nyorai  and  worshiped  him, 
after  which  the  king  withdrew  and  returned  to  his 
palace. 

This  was  the  beginning  by  Prince  Siddartha, 
Nyorai,  or  Buddha  —  for  all  three  names  are 
appropriated  to  him  —  of  his  efforts  to  guide  all 
living  things  into  the  path  of  absolute  calm. 

The  king  was  not  the  only  one  of  the  imposing 
audience  who  was  impressed  with  the  discourse  of 
Nyorai.  The  son  of  a  subject  prince  thought  the 
sermon  so  reasonable,  so  eloquent,  and  so  noble  in 
its  sentiments  that  he  decided  to  seek  conversion 

1If  the  reader  will  compare  this  first  sermon  of  Buddha  to  his  rela- 
tives, friends,  and  disciples,  with  the  sermon  by  Jesus  on  the  Mount, 
they  will  understand  the  general  difference  there  is  between  the  two 
great  teachers.  The  Sermon  on  the  Mount  has  never  yet  been  paralleled 
by  any  teacher  of  any  nation,  no  matter  how  great  or  wise  or  good  he 
may  have  been. 


Yasodhara's  Son  Meets  His  Father.  141 

and  enlightenment  for  himself.  He  said  that  a 
true  teacher  is  like  a  needle,  and  a  disciple  like 
thread ;  he  therefore  resolved  to  secure  such  a 
teacher,  even  though  he  might  have  to  travel  to 
the  ends  of  the  earth  to  find  him.  He  declared 
that  the  saying  of  Buddha  that  the  way  of  the 
wicked  world  was  growing  nearer  and  stronger  in 
its  power  every  day,  and  that  the  way  of  conver- 
sion and  enlightenment  was  growing  more  distant 
and  weak  every  night,  was  most  reasonable  and 
true,  and  that  if  he  for  himself  intended  to  set 
out  at  all  for  the  prosecution  of  the  higher  studies 
and  the  attainment  of  the  highest  virtues,  he  must 
set  about  it  at  once.  This  decision  he  carried  into 
immediate  execution,  and  in  a  short  time  he  re- 
ceived the  power  of  understanding  many  of  the 
profoundest  teachings. 


CHAPTER  XV. 

CHANGES   IN   YASODHARA'S   LIFE. 

TN  meekness  and  in  gentleness  Yasodhara  ex- 
-*-  ceeded  all  other  women.  One  day  Kyodomi, 
on  meeting  her,  said :  "  The  past  is  as  a  dream. 
I  regret  very  much  my  suspicious  anger  and  evil 
words  and  I  sympathize  with  you  and  appreciate 
the  patience  and  gentleness  you  have  at  all  times 
shown.  Hereafter  I  wish  that  you  would  regard 
me  as  your  mother  and  I  will  regard  and  treat 
you  as  my  own  daughter.  One  so  sincere  and 
so  faithful  as  you  have  been  is  deserving  of  all 
praise  and  honor.  I  trust  that  you  will  change 
your  residence  and  come  and  live  always  with 
me." 

Yasodhara  replied  that  she  never  thought  hard 
or  unkindly  of  any  one  during  all  the  years  of 
suspicion  and  slighting  that  she  had  passed 
through ;  her  only  anxiety  and  trouble  having 
been  for  the  young  prince,  her  son. 

She  then  lifted  her  sleeve  to  her  face  and  wept 
abundantly. 

142 


Changes  in  Yasodhara's  Life.  143 

Kyodomi,  on  witnessing  the  flow  of  tears,  said : 
"  It  is  but  reasonable  that  people  should  weep 
when  they  deeply  regret  anything,  but  your  tears 
are  those  of  joy  and  show  out  even  more  clearly 
your  sincerity  and  purity.  Be  glad  that  such  a 
happiness  has  come." 

With  these  and  similar  words  of  kindness  Kyo- 
domi cheered  the  heart  and  wiped  away  the  tears 
of  Yasodhara. 

Yasodhara  was  sincerely  glad  that  the  past  long 
years  of  dark  suspicion  and  cold  treatment  had 
come  to  an  end.  She  was  also  glad  that  Prince 
Siddartha  had  obtained  the  object  he  left  her  to 
find  and  that  he  had  become  a  Tathegata,  a  Nyo- 
rai,  a  Buddha  —  one  who  had  obtained  conversion 
and  perfect  enlightenment.  She  was  much  im- 
pressed with  his  teachings  and  his  extraordinary 
or  supernatural  powers  and  concluded  to  become 
one  of  his  disciples  in  order  that  her  joy  might 
be  full. 

She  took  a  certain  disciple  of  Buddha  into 
her  confidence  and  told  him  that,  although  as 
to  form  and  appearance  she  was  only  a  woman 
and  so  not  qualified  for  discipleship,  yet  as  to 
mind  and  spirit  she  was  truly  a  man.  She  said 
that  her  hope  for  happiness  would  be  only  realized 


144  -     Prince  Siddartha. 

if  she  could  become  one  of  Buddha's  disciples 
and  enter  on  the  path  of  ascetic  observances. 

The  disciple  was  deeply  impressed  with  the 
spirit  and  desire  of  Yasodhara  and  repeated  the 
conversation  to  Buddha,  who  said  :  "  Yasodhara's 
desire  is  certainly  reasonable.  On  a  mountain 
that  lies  southeast  from  here,  in  Southern  India, 
there  is  a  plateau  called  by  the  name  of  the  lotus 
flower.  When  I  was  in  my  causal  state  of  exist- 
ence I  preached  there  concerning  the  lotus  —  con- 
templation —  quiet  of  soul.  At  that  time  there 
came  a  woman  by  the  name  of  Kui  who  expressed 
the  desire  to  study  the  Three  Treasures  of  the 
Lotus :  Perfect  Enlightenment,  the  First  Blooming 
of  the  Lotus  Flower's  Joy,  and  the  Mysterious 
Mind  and  Law  Joy  of  the  Lotus,  and  planted 
there  three  lotus  plants.  She  also  copied  three 
hundred  volumes  of  the  sacred  book  of  Lotus 
Perfect  Enlightenment,  which  she  offered  to  me 
in  worship.  As  a  reward  for  these  meritorious 
deeds  she  received  the  title  of  King-of-heaven 
Buddha.  At  her  next  rebirth  she  was  born  as  a 
lotus  flower. 

"  At  the  time  of  my  own  next  birth  into  this 
world  she  appeared  before  me  and  offered  the 
lotus  flower  as  an  act  of  worship.  That  woman 


Changes  in  Yasodhara'sLife.  145 

Kui  was  no  other  than  this  woman  Yasodhara. 
The  distinctions  of  sex  are  but  visionary.  Let 
her  become  a  disciple  if  she  wishes  to  be  one." 

Thus  Yasodhara,  in  her  thirty-seventh  year, 
became  a  disciple  of  Buddha  and  he  began  to 
explain  to  her  the  sacred  books. 

Yasodhara  remained  faithful  to  the  path  she 
had  chosen,  and  keeping  implicitly  the  five  hun- 
dred commandments  she  attained  to  the  rank  of 
Bodhisatva  —  equal  enlightenment  —  and  estab- 
lished a  house  for  other  women  disciples  at  the 
base  of  a  well-known  mountain.  In  a  short  time 
fifty  other  women  joined  their  fortunes  with  her. 

Yasodhara  thus  became  the  first  female  disciple 
of  Buddha. 


CHAPTER   XVI. 

THE   BUDDHA   ASCENDS   TO    HEAVEN. 

T3UDDHA,  on  one  occasion,  called  together  ten 
disciples,  sixteen  Arhats,  and  fifty-two  Bo- 
dhisatvas,  and  said  to  them:  "I  must  shortly 
preach  the  doctrine  of  the  Law  on  the  floor  of 
Indra-in-heaven,  and  you  must  accompany  me 
thither." 

All  were  astonished  at  this  golden  saying  of  the 
Buddha  and  replied  that  in  virtue  of  his  super- 
natural powers  there  could  be  no  doubt  but  that 
he  would  be  able  to  ascend  thither. 

During  a  period  of  seven  days,  beginning  with 
the  first  day  of  the  fourth  month,  Buddha  gave 
himself  entirely  to  meditation  and  worship.  Mak- 
ing a  profound  obeisance  toward  the  southeast  he 
.uttered  the  words  :  "  Unchangeable,  absolute,  mys- 
terious, and  perfect  enlightenment,  thou  art  the 
same,  whether  of  the  past  or  of  the  future."  He 
then  shook  his  staff  in  the  air  towards  the  heavens. 

On  the  instant  a  golden-lined  cloud,  adorned 
with  eight  lotus  flowers,  formed  in  the  clear  sky 

146 


The  Buddha  Ascends  to  Heaven.  147 

and  came  floating  gently  down.  The  Buddha, 
with  the  ten  disciples,  sixteen  Arhats,  and  fifty- 
two  Bodhisatvas  mounted  the  cloud,  which  then 
began  to  ascend  until  it  bore  them  to  the  desired 
heaven.  Alighting  from  their  chariot  Buddha 
investigated  the  place  and  found  three  palaces  of 
diversified  colors.  The  eastern  one  was  called 
the  Palace  of  the  Manifestation  of  the  Good ;  the 
western  one  the  Joy-revealing  Palace.;  the 
southern  one  the  Palace  of  the  Manifestation  of 
Science,  Interest,  and  Profound  Contemplation. 
Buddha  entered  the  southern  palace,  which,  he 
told  his  companions,  belonged  exclusively  to  him, 
and  there  worshiped  for  a  brief  period. 

After  this  act  of  worship  was  completed  his 
bodily  form  changed  and  he  appeared  in  the  glori- 
ous lineaments  of  perfect  enlightenment  and  with 
the  body  of  the  gold  genius  king,  that  is,  as  the 
tutelar  deity  of  the  place. 

In  the  meantime  Indra,1  in  full  dress  and  wear- 
ing his  full-jeweled  crown,  came  forth  from  the 
eastern  palace  followed  by  several  thousands  of 
immortal  beings,  all  having  the  supernatural 

1  In  the  vedic  poetry  of  India,  Indra  is  a  mighty  ruler  of  the  bright 
firmament.  All  his  wonderful  deeds  are  performed  by  him  for  the 
benefit  of  the  good  or  pious  people  who  worship  him.—  Cliambers' 
Encyclopaedia. 


148  Prince  Siddartha. 

power  of  movement  hither  and  thither  at  will. 
Together  with  his  company  of  followers  Indra 
bowed  down  and  worshiped  Buddha  and  said : 
"  I  am  unspeakably  grateful  for  this  visit  of  my 
Lord  Buddha.  The  honor  done  to  me  by  this 
call,  and  by  the  permission  to  see  the  glorious 
form  and  features  that  cannot  be  gazed  on  even 
once  in  a  billion  cycles  of  time,  is  more  than  I  am 
worthy  of.  My  own  virtues  will  be  enhanced  by 
it.  It  is  one  of  the  greatest  of  marvels  that  I  am 
now  allowed  this  privilege.  I  indeed  tremble 
with  fear  and  joy  because  of  this  visit  from  the 
Buddha  who  has  attained  to  the  mysterious  and 
perfect  enlightenment  and  to  the  possession  of 
the  absolute  calm." 

Buddha  replied  by  saying  that  Indra's  remarks 
were  very  reasonable,  and  that  the  reasons  for  the 
visit  made  were  three.  The  first  one  was  his  pur- 
pose to  inform  Indra  that  fifty-six  hundred  and 
seventy  millions  of  years  in  the  future  a  certain 
Buddha,  having  accomplished  his  first  great 
desire,  would  manifest  himself,  in  order  to  save 
all  the  living  things  of  that  period.  The  second 
reason  was  his  desire  to  present  King  Indra  with 
a  certain  book  of  the  sacred  scriptures.  The 
third  reason  was  to  do  honor  to  the  queen,  who. 


The  Buddha  Ascends  to  Heaven.  149 

was  kept  in  a  secret  place  in  the  palace,  and  who, 
when  he  (Buddha)  was  born  into  the  world,  was 
his  mother.  "  I  now  wish,"  said  the  Buddha,  "  to 
see  her." 

Indra  asked  Buddha  why  he  called  that  lady 
his  mother,  as  she  was  even  now  but  eighteen 
years  of  age. 

Buddha  replied :  "  The  lady  was  the  queen  of 
King  Jobon  in  her  causal  stage,  and  her  name 
was  Maya.  At  the  time  of  my  present  incarna- 
tion, which  was  necessary  to  my  purpose  in  order 
to  teach  and  save  all  living  things,  I  chose  King 
Jobon  for  my  father  and  Maya  for  my  mother. 
Maya  died  at  the  time  of  my  birth.  I  endeavored, 
by  the  use  of  my  supernatural  power,  to  comfort 
her,  but,  as  is  common  in  human  life,  her  mind 
was  so  clouded  with  grief  that  I  could  not  succeed 
and  she  wandered  away  into  the  cloud  and  dark- 
ness of  the  nether  heaven.  She  has,  however, 
undergone  such  austerities  that  enlightenment  has 
come  to  her,  her  darkness  has  cleared  up,  and 
by  the  merit  of  her  observances  she  has  been 
born  into  this  heaven  and  has  become  the  queen 
of  Indra.  I  have  completed  my  studies  and 
austerities  and  so  have  established  relations  of 
affinity  with  the  Buddha's  paradise.  At  my  birth 


150  Prince  Siddartha. 

the  nourishment  for  the  babe  in  the  bosom  of 
Maya  was  a  fresh  and  full-flowing  fountain.  If 
you  doubt  whether  the  lady  I  ask  for,  the  wife 
and  queen  of  Indra,  is  not  Maya,  my  mother,  I 
pray  you  press  the  nipple  of  her  breast  and  see  if 
milk  do  not  at  once  flow  forth." 

Indra  had  no  doubt  about  the  truth  of  the 
words  spoken  by  Buddha;  hence  he  at  once 
reported  them  to  his  queen.  To  test  the  truth 
of  the  reported  utterance  the  queen  pressed  her 
nipples  and  there  immediately  issued  a  nourishing 
stream,  which  made  its  way  through  a  ninefold 
curtain  and  a  sevenfold  hanging  made  of  spun 
silk  and  entered  the  Buddha's  mouth.  Such  an 
extraordinary  and  supernatural  wonder  is  beyond 
the  power  of  language  to  express ! 

After  this  Buddha  preached  to  the  queen  of 
the  true  wisdom,  and  she  gladly  received  his 
instruction. 

The  queen,  grateful  for  the  instruction,  took 
the  living  and  blooming  flower  from  her  hair,  and, 
asking  the  Buddha  never  to  forget  his  promise  to 
be  her  guide,  that  she  might  obtain  relations  of 
affinity  with  the  Buddha's  paradise,  offered  it  to 
him  and  then  prostrated  herself  and  worshiped 
him. 


The  Buddha  Ascends  to  Heaven.  151 

This  act  of  the  queen  of  Indra  is  the  reason 
why  we,  the  followers  of  Buddha,  offer  flowers 
to  him  when  we  worship  him  and  ascribe  to  him 
fall,  -rounded-out  perfection  of  virtue.  MAN- 
TOKTJ  EMMAN  NYORAI  are  the  words  employed. 
If  we  recite  the  full  prayer  when  we  offer  the 
flowers,  the  protection  of  heaven  will  be  over  us 
and  we  shall  attain  to  the  Buddha's  paradise. 


CHAPTER   XVII. 

BUDDHA'S  RETURN  FROM  IN»RA'S  HEAVEN. 

the  return  and  during  the  descent  of 
Buddha  from  the  heaven  of  Indra  he  met 
with  an  enemy  who  sought  his  life.  The  son  of  a 
neighboring  king,  who  was  of  an  exceedingly 
haughty,  arrogant,  and  ambitious  nature,  was 
envious  and  jealous  of  the  fame  of  Prince  Sid- 
dartha,  or  Buddha,  or  Nyorai,  as  he  was  now 
called.  This  young  man,  becoming  acquainted 
with  a  hermit  who  lived  in  a  mountain  near,  and 
who  was  an  expert  in  the  use  of  magic,  planned 
with  him,  and  the  assistance  of  sixteen  demons 
and  a  hundred  kinds  of  disbelievers,  to  murder 
Buddha  on  his  way  back  to  his  father's  capital. 
Demons  of  contagious  diseases  were  also  em- 
ployed in  this  attempt  on  the  life  of  the  Enlight- 
ened One. 

Buddha,  being  the  possessor  of  six  supernatural 
powers,  of  three  lights,  and  who  shines  on  all  the 
three  thousand  worlds,  knew  intuitively  of  this 
attempt  on  his  life  and  felt  deep  regret  because 

152 


Defeat  of  Heretics  and  Demons. 


Buddha's  Return  from  Indra's  Heaven.        153 

of  the  companions  he  had  with  him  who  might 
suffer  from  the  wicked  efforts  of  his  enemies. 

The  prospective  attempt  became  known  to 
Indra  and  he  forthwith  dispatched  his  attend- 
ants, the  immortal  youths  who  had  supernatural 
power  of  flight,  who  hurled  arrows,  spears,  and 
swords  right  and  left  among  the  demons  and  so 
drove  them  away  and  back  to  their  places  of 
abode.  The  disbelievers  also  were  overpowered; 
but  Buddha,  being  compassionate  and  merciful, 
did  not  add  other  punishment  to  their  vanquished 
misery. 

Returning  in  safety  to  the  suburbs  of  his 
father's  capital,  he  resumed  his  task  of  preach- 
ing concerning  the  way  of  conversion  and  the 
returning  of  kindnesses.  Kyodomi  and  her  at- 
tendants, Udai  and  his  wife,  and  people  of  both 
high  and  low  degree  flocked  to  hear  his  words, 
and  many  of  them  received  enlightenment  and 
deliverance  from  the  bonds  of  sin.  All  such  were 
the  recipients  of  joys  that  cannot  be  compared  to 
anything  on  the  earth  or  in  the  heavens. 

An  episode  which  occurred  during  the  return 
of  Buddha  from  Indra's  heaven  must  not  be 
omitted.  After  escaping  from  the  attempts  on  his 
life  by  his  enemy  with  his  demons  and  heretics, 


154  Prince  Siddartha. 

his  companions,  the  Arhats,  while  passing  the 
foot  of  a  mountain  discovered  a  golden-pillar 
monument  which  was  fifty  feet  in  height.  They 
called  the  attention  of  Buddha  to  this  unusual 
and  wonderful  object.  On  approaching  it  he 
said :  "  If  we  see  such  an  object  but  once,  we  are 
forever  removed  thereby  from  the  three  paths  of 
evil.  If  one  erects  such  a  monument,  he  will 
surely  be  reborn  into  the  heavenly  paradise." 

Having  said  these  words  he  shed  many  tears. 
Buddha's  chief  disciple,  Kasho,  hearing  the  words 
and  seeing  the  tears,  said  to  his  companions :  "  Why 
is  it  that  the  Buddha  worships  this  golden-pillar 
monument?  Does  he  still  desire  the  favors  of 
this  earthly  life?" 

Buddha  overheard  the  remark  and  said :  "  Kasho 
may  well  have  doubts  in  his  mind  concerning  my 
desires.  I  wish  you  all  to  listen  calmly  and  medi- 
tate quietly  while  I  tell  you  of  the  reason  for  the 
erection  of  this  golden-pillar  monument. 

"  You  know  the  name  of  this  kingdom,  and  that 
its  capital  is  a  hundred  miles  from  here.  Three 
generations  ago  the  king  had  an  only  son  by  his 
queen,  whose  name  was  Kogo-bunin.  The  country 
was  in  a  state  of  peace  and  was  prospering  greatly 
at  the  time.  The  king,  however,  had  committed 


Buddha's  Return  from  Indra's  Heaven.        155 

a  grave  error  while  in  his  causal  stage  of  exist- 
ence, and  as  a  consequence  was  in  due  time  smit- 
ten with  epilepsy.  The  tutelary  deity,  or  ascetic, 
who  resided  on  a  distant  mountain,  was  consulted 
as  to  the  best  method  of  curing  the  king's  disease. 
The  ascetic  gave  it  as  his  opinion  that  the  only 
medicine  that  could  effect  a  cure  was  the  gall 
taken  from  a  living  person  who  was  of  a  mild 
disposition  and  who  had  never  been  angry  or 
injured  the  feelings  of  any  one  by  willfulness  or 
unkindness  since  being  born  into  the  world.  The 
king's  ministers  consulted  with  each  other  con- 
cerning this  extraordinary  prescription  and  ulti- 
mately arrived  at  the  conclusion  that  the  person 
who  had  never  been  angry  or  hurt  the  feelings  of 
another  since  birth  did  not  exist ;  hence  they 
decided  to  banish  the  king  from  his  realm  and 
place  the  prince,  his  son,  on  the  throne  in  his 
stead. 

"  When  the  queen  heard  of  this  resolution  she 
was  exceedingly  distressed,  but  was  powerless  to 
change  the  decision  of  the  ministers.  She  called 
the  prince  to  her  side  and  told  him  all  she  had 
heard  and  then  asked  him  to  go  with  her  to  the 
king  and  express  their  regrets  at  the  prospective 
change. 


X 

156  Prince  Siddariha. 

"  The  prince  comforted  her,  however,  by  saying 
that  he  would  set  out  and  find  a  person  who  was 
of  mild  disposition,  who  had  never  been  angry, 
and  who  during  the  entire  course  of  his  life  had 
never  hurt  the  feelings  or  broken  the  heart  of 
any  one. 

"This  person  was  himself,  for  he  opened  his 
own  breast,  took  out  his  living,  palpitating  gall, 
and  gave  it  to  one  of  his  wise  attendants  to  use 
it  as  medicine  for  his  father.  He  then  died. 

"The  king  used  the  medicine  and  wholly  re- 
covered from  the  disease.  When  he  learned  of 
his  son's  death  and  the  cause  of  it,  he  ordered 
the  construction  and  the  erection  of  a  thousand 
golden-pillar  monuments  and  employed  a  thou- 
sand priests  to  chant  the  litanies  for  the  dead 
before  them.  For  this  pious  and  meritorious 
deed  all  the  living  of  his  time  received  lasting 
benefits  in  the  heavenly  paradise. 

"  The  queen,  on  her  part,  while  lamenting  the 
loss  of  her  son,  ordered  the  making  of  a  thousand 
images  of  the  goddess  of  mercy.  She  also  re- 
quired a  thousand  priests  to  chant  litanies  before 
them,  after  which  she  sent  them  to  a  thousand 
different  countries.  That  queen,  called  at  that 
time  Kogo-bunin,  was  Maya,  my  present  mother : 


S  A  R 

,TY 


Indra's  H 


Buddha's  Return  from  Indra's  Heaven.        157 

and  that  young  prince  was  myself.  I  therefore 
see  in  this  golden-pillar  monument  my  own  self. 
One  inch  of  good  and  one  foot  of  bad  I  realized 
during  that  existence  —  for  I  did  not  at  that  time 
satisfy  the  desires  of  all  living  things.  I  shed 
tears  by  this  monument  as  I  recollect  these 
things. 

"  I  do  not  shed  tears  of  regret  only,  for  through 
the  merits  of  this  pillar  monument  and  by  the 
efficacy  of  faith  and  devotion  one  acquires  the 
five  kinds  of  knowledge  and  the  possession  of  the 
five  supermundane  powers. 

"  The  first  of  these  five  kinds  of  knowledge  is 
that  which  gives  understanding  of  all  principles 
and  so  of  success  in  all  one  undertakes. 

"  The  second  of  the  five  is  that  which  gives  us 
understanding  concerning  the  world  of  matter 
and  of  all  that  seems  to  exist,  that  they  really 
are  void  of  existence ;  and  that  the  quality 
of  the  voidness  of  all  things  constitutes  the 
absolute. 

"  The  third  kind  of  knowledge  gives  one  to 
understand  how  to  deliver  all  living  things, 
whether  one  can  make  affinity  with  them  or  not, 
and  is  called  the  reality  of  absoluteness. 

"  The  fourth  kind  of  knowledge  is  that  of  the 


158  Prince  Siddartha. 

perfect  mirror  wisdom  or  unhindered  absolute- 
ness. It  gives  absolute  clearness  of  the  percep- 
tion of  causes  and  effects  and  their  relations. 

"  The  fifth  kind  of  knowledge  is  the  central 
one.  Its  relations  are  with  the  mysterious  body 
and  its  laws.  Through  quiet,  absorbed  contem- 
plation this  knowledge  gives  deliverance  and 
absoluteness. 

"  These  five  kinds  of  knowledge  or  wisdom 
must  be  acquired  by  all  who  aspire  to  perfect 
enlightenment  and  Buddhahood. 

"  The  five  supernatural  or  supermundane  pow- 
ers have  their  relations  with  the  elements:  fire, 
water,  air,  earth,  space,  and  color.  The  result 
of  the  possession  of  these  powers  enables  one  to 
make  heaven  and  earth  one's  body ;  all  laws  one's 
fruitful  seed  ;  all  relations  or  affinities  into  effi- 
cient causes,  and  all  labors  into  desired  effects. 

"  There  are  also  four  kinds  of  Buddhas.  One 
is  the  Buddha  of  the  Law ;  another  is  the 
Buddha  of  the  Reason;  another  is  the  Buddha 
of  Reincarnations,  while  the  other  is  the  real, 
the  true,  the  complete  Buddha. 

"  By  the  merits  of  this  golden-pillar  monument 
and  of  austerities  and  of  prayers  one  comes  to 
understand  all  these  things  intuitively  and  com- 


Buddha's  Return  from  Indra's  Heaven.        159 

pletely,   without    any    instruction    or    assistance 
from  others." 

*When  Buddha  had  finished  his  discourse  the 
fifty-two  Bodhisatvas,  the  sixteen  Arhats,  and  the 
ten  disciples  expressed  themselves  as  deeply  im- 
pressed with  all  he  had  said  and  as  being  no 
longer  surprised  that  the  Buddha  shed  tears  when 
he  saw  the  golden-pillar  monument. 


CHAPTER   XVIII. 

AN   ENEMY. 

"TAAIBA-DATLA,  the  enemy  who  sought  by 
-*-^  the  use  of  demons  and  heretics  to  take  the 
life  of  Buddha  as  he  returned  from  the  heaven  of 
Indra  to  his  home,  though  disappointed  for  the 
time  being,  did  not  give  up  the  hope  of  some  time 
accomplishing  his  purpose.  His  father  was  king 
of  a  realm  adjoining  that  of  King  Jobon,  Buddha's 
father,  and  the  two  kings  were  brothers.  Daiba 
determined  on  the  use  of  strategy  to  break  up 
the  friendly  relations  that  existed  between  the 
brothers  and  their  kingdoms  in  order  to  ward  off 
the  teaching  of  his  cousin  Siddartha,  the  Buddha, 
and  so  injure  him  by  frustrating  his  intention  of 
propagating  his  teaching  in  other  realms  than  that 
of  his  own  father. 

Datla  appeared  before  his  father,  King  Kokubon, 
on  a  certain  occasion,  and  said  to  him :  "I  hear  it 
commonly  reported  that  my  uncle,  King  Jobon, 
has  had  a  called  meeting  of  his  courtiers  and  high 
officials  at  his  palace  and  has  expressed  to  them 

160 


An  Enemy.  161 

strange  opinions  about  yourself  and  your  realm. 
He  is  reported  to  have  said  that  it  frequently 
happens  that  parents  and  children,  brothers  and 
sisters,  who  ought  to  be  at  one  with  each  other, 
are  frequently  so  differently  constituted  that  they 
often  quarrel  with  each  other,  while  those  who 
have  no  blood  relationship  are  as  frequently  ex- 
tremely intimate.  'There  are  four  brothers  of 
us,'  King  Jobon  said,  'yet  we  are  all  different. 
King  Kokubon,  however,  is  more  foolish  than  the 
other  brothers,  and  he  governs  his  country  in  a 
most  willful  and  severe  manner.  His  family  and 
his  ministers  are  afraid  of  him,  and  he  has  no 
intimate  friends.  His  only  son  also  is  self-willed 
and  wicked,  and  takes  delight  in  cruel  treatment 
of  others  and  in  killing  all  living  things.  If  any 
of  the  king's  subjects  complain  of  harsh  or  cruel 
treatment,  they  are  severely  punished.  The  nat- 
ural consequence  is  that  the  country  is  being 
disintegrated  and  is  fast  going  to  ruin.  The  say- 
ing of  the  ancients  that  the  way  of  goodness  is 
hard  to  learn,  and  the  way  of  wickedness  is  easy, 
is  absolutely  true.  I  speak  this  to  you  all  that 
you  may  take  warning  so  that  my  kingdom  may 
not  fall  into  the  evil  condition  that  prevails  in  the 
realm  of  my  brother,  King  Kokubon.' " 


162  Prince  jSiddartha. 

Prince  Datla  continuing  said  to  his  father: 
"You  know  that  I  never  tell  you  anything  but 
the  truth.  Now  it  is  in  the  way  I  have  told  you 
that  King  Jobon,  his  courtiers  and  officials  speak 
about  you  and  your  kingdom.  Furthermore, 
Siddartha,  his  son,  has  been  studying  the  arts  of 
the  genii  and  has  lately  returned  to  his  father's 
capital.  He  has  changed  his  name  to  that  of 
Shaka  —  Nyorai  —  Buddha,  shaved  his  head,  and 
taken  to  preaching  to  all  classes  the  doctrines 
of  the  ascetics.  The  son  of  King  Kaurobon,  my 
cousin,  has  become  a  disciple,  shaved  his  head,  and 
changed  his  name.  The  son  of  King  Akurobon 
has  also  shaved  his  head,  changed  his  dress  and 
his  name,  and  become  a  follower.  Besides  these 
many  others  of  high  rank  have  been  converted 
and  become  disciples.  Even  retainers  and  serv- 
ants, without  asking  consent  of  their  lords  and 
masters,  have  shaved  their  heads,  changed  their 
names  and  dress,  and  become  followers.  During 
the  summer  of  this  year  I  was  urgently  advised 
to  do  the  same  thing.  I  replied,  however,  that  I 
did  not  consider  myself  old  enough  to  do  any- 
thing of  the  sort.  I  also  said  that  I  thought  that 
those  who  would  thus  forsake  their  masters  and 
their  parents  as  easily  as  they  cut  the  hair  from 


An  Enemy.  163 

their  heads,  for  such  a  purpose,  must  be  crazy,  and 
the  destroyers  of  their  country.  These  sayings  of 
mine  were  reported  to  my  two  cousins,  who  re- 
ported them  to  King  Jobon. 

"  As  for  myself,  I  should  like  to  break  off  all 
relationship  and  intercourse  with  my  uncle  King 
Jobon  and  his  family.  I  do  not  care  to  be  con- 
verted and  live  an  idle,  useless  life." 

King  Kokubon,  Prince  Datla's  father,  replying 
said:  "There  are  no  parents  among  either  those 
of  high  degree  or  of  low  who  are  not  hampered, 
fettered,  and  bound  by  their  children;  yet  all 
you  say  is  reasonable  enough.  Maya,  the  mother 
of  Siddartha,  was  an  extraordinarily  beautiful 
woman,  but  she  was  bewitched  of  a  devil  when 
she  conceived  and  gave  him  birth.  At  the  time 
of  Siddartha's  birth  many  remarkable  things  took 
place.  As  he  grew  up  to  manhood  his  father 
King  Jobon  took  the  greatest  of  interest  and 
care  about  him;  yet  instead  of  being  pleased, 
grateful,  and  satisfied  with  what  had  been  done 
for  him  he  ran  away  from  the  palace  in  order  to 
gratify  his  own  fancies.  I  was  certainly  very  glad 
to  hear  that  he  had  returned  and  that  he  had 
studied  many  sciences.  If  the  sciences  and  doc- 
trines he  studied  and  now  teaches  are  such  as  are 


164  Prince  Siddartha. 

injurious  to  the  best  interests  of  the  realm,  do  not 
listen  to  him  for  a  single  moment  or  become  a 
convert  to  his  teachings. 

"  I  desire  also  that  you  issue  an  order  to  the 
same  effect  for  promulgation  among  the  people  of 
my  realm.  There  is  nothing  more  formidable  or 
difficult  to  deal  with  in  a  country  than  heretics. 
By  their  ceaseless  activity  they  confuse  the  minds 
of  the  people  and  end  by  making  them  believe  that 
good  is  evil  and  that  evil  is  good. 

"  Set  a  watch  also  on  yourself,  and  pay  no  heed 
to  what  either  King  Jobon  or  his  son  Siddartha 
may  say  to  you,  no  matter  whether  what  they  say 
be  good  or  bad.  If  a  son  through  disobedience 
lose  the  kingdom  left  to  him  by  his  father,  the 
very  heavens  will  be  angry  and  will  punish  him. 
Take  heed,  therefore,  to  my  words!" 

In  his  scheme  of  breaking  off  all  relationship 
and  communication  between  the  two  kingdoms  of 
these  two  kings,  Prince  Datla,  Siddartha's  enemy 
and  cousin,  succeeded  through  the  use  of  his 
wicked  cunning. 


CHAPTER   XIX. 

PRINCE   SIDDARTHA  INVITED   TO   ASCEND   THE 
THRONE. 

rpHE   cabinet  ministers  of  King   Jobon,  after 
**•      mutual   conference,  waited   on  their   royal 
master   on   one   occasion   and  addressed  him   as 
follows  :  — 

"  The  return  of  Prince  Siddartha  as  a  Tathe- 
gata,  or  exalted  Buddha,  appears  to  our  rejoicing 
eyes  as  the  blooming  after  a  thousand  years  of 
waiting  of  that  wondrous  flower  in  the  sea.  The 
people  of  the  realm  rejoice  with  us :  so  also  do 
the  people  of  the  adjoining  realms.  If  now  your 
majesty  will  elevate  the  prince  to  the  throne,  that 
he  may  reign  in  your  stead,  the  whole  nation  will 
rejoice  and  prosper  yet  more  and  more.  Since 
Prince  Siddartha  would  be  the  real  king,  as  well 
as  exalted  Buddha,  peace  would  pervade  this  and 
all  the  thousand  and  ten  thousand  adjacent  coun- 
tries, so  that  nothing  in  the  past  history  of  this 
or  of  those  countries  would  be  able  to  compare 
with  it." 

w 


166  Prince  Siddartha. 

The  king  in  replying  said:  "I  heartily  agree 
with  all  that  you  have  said.  Your  expressed 
wish  is  the  one  and  strongest  desire  of  my  heart. 
Go  at  once  from  the  palace  to  the  residence  of 
the  prince  and  inform  him  of  my  wishes." 

King  Jobon's  ministers  were  delighted  with 
the  success  of  their  interview  ;  hence  they  set  out 
very  gladly  to  the  residence  of  Prince  Siddartha. 
An  audience  being  granted  them  by  the  prince 
they  said :  — 

"  While  you  were  absent  from  the  palace  and 
the  country,  the  king,  his  ministers,  and  all  the 
people,  high  and  low  alike,  went  astray  because  of 
the  gloom  and  darkness  of  sorrow  incident  to  the 
loss  of  the  heir  to  the  throne.  Even  the  sun  and 
the  moon  during  those  years  of  absence  shone 
less  brightly  than  before.  Now  that  you  have 
returned,  having  completed  your  studies  and  aus- 
terities, we  all,  king,  courtiers,  and  people,  alike 
rejoice  as  though  we  had  been  permitted  to  see 
that  wondrous  flower  that  blooms  in  the  sea  but 
once  in  a  thousand  years.  Having  through  study 
and  the  performance  of  many  austerities  accom- 
plished the  object  of  your  desires,  we  humbly  and 
earnestly  request  that  you  will  now  ascend  the 
throne  in  the  place  of  King  Jobon  your  father 


Prince  Siddartha  Invited  to  Ascend  the  TJirone.     167 

and  reign  over  us  and  all  the  land.  We  believe 
that  you  who  are  now  a  real  and  true  Buddha 
would  also  be  a  real  and  a  true  king,  and  that  you 
would  govern  the  realm  justly  and  peacefully. 
The  land  also  would  prosper  and  your  reign  would 
last  for  thousands  of  years.  This  is  our  profound 
and  earnest  request  and  you  will  confer  lasting 
blessings  on  the  king  your  father,  on  us  his 
ministers,  and  on  all  his  people  by  graciously 
hearkening  to  our  request  and  by  ascending  the 
throne." 

Prince  Siddartha  answered  that  he  appreciated 
the  reasonableness  of  all  the  ministers  had  said, 
and  that  as  their  desire  was  also  the  expressed 
wish  of  the  king,  obedience  to  that  wish  would 
be  but  the  fulfilling  of  a  proper  filial  duty ;  yet 
since  he  had  other  objects  in  life  than  those 
proposed  to  him,  and  his  purpose  to  carry  out 
those  objects  had  long  ago  been  fixed  in  his  heart, 
he  regretted  that  he  must  decline  the  invitation. 
The  prince  also  informed  the  ministers  that  while 
he  was  performing  his  austerities  on  the  distant 
mountain  his  purpose  and  his  heart  became 
thus  fixed.  "  I  knew  long  ago,"  he  said,  "  that 
this  request  would  come  to  me,  but  as  I  wish  to 
make  affinity  with  vastly  different  things,  I  am 


168  Prince  Siddartha. 

not  now  able  to  consent  to  become  king.  I  will, 
however,  explain  the  matter  more  fully  in  the 
course  of  a  sermon  that  I  shall  shortly  deliver." 

Prince  Siddartha  requested  the  ministers  to 
announce  to  the  court  that  he  would  deliver  a 
discourse  at  a  certain  time  for  the  particular 
benefit  of  the  two  princes,  his  younger  brothers. 

When  the  time  arrived,  the  King  with  the  two 
princes  and  all  his  courtiers  and  the  ladies  of  the 
court  in  great  numbers  assembled  in  the  hall  set 
apart  for  the  assembly.  Buddha,  taking  the  two 
princes  by  the  hand,  sat  down  on  the  raised  seat 
provided  for  him.  Ten  disciples  and  sixteen 
Arhats  sat  on  his  left  hand  and  the  same  number 
on  his  right.  His  discourse  ran  as  follows :  — 

"  One  of  old  has  said  of  persons  that  where 
one  has  wisdom,  but  no  heart  or  affection,  he  is 
called  a  clever  person  or  a  person  of  superior 
talent  and  ability.  When,  however,  one  is  pos- 
sessed of  both  wisdom  and  heart  he  is  called  a 
person  of  most  superior  excellence.  When  any 
one  is  destitute  of  both  heart  and  wisdom  he  is 
called  a  foolish  person  or  an  idiot.  Besides  these 
three  classes  of  people  there  are  those  who 
through  physical  or  other  ailments  have  to  be 
constantly  watched  and  cared  for  and  who  cannot 


Prince  Siddartha  Invited  to  Ascend  the  Throne.     169 

be  made  other  than  they  are  by  the  exercise  of 
even  the  greatest  benevolence. 

"These  two  youths  belong  to  the  third  class 
I  have  named,  since  they  as  yet  possess  neither 
heart  nor  knowledge.  I  will  impart  to  them  that 
which  will  be  to  them  as  a  thousand  hearings  and 
once  seeing." 

At  this  stage  of  the  discourse  Buddha  took  a 
flower  which  he  separated  into  halves.  One  half 
he  placed  on  the  head  of  one  prince  and  the  other 
half  on  the  head  of  the  other.  He  then  pro- 
nounced a  magical  formula,  flourished  his  staff  in 
the  air,  and  immediately  the  princes,  himself,  the 
Arhats,  and  the  disciples  became  invisible. 

Having  ascended  into  the  upper  world,  Buddha 
informed  his  companions  that  there  were  three 
mysterious  worlds  that  he  wished  them  to  see,  to 
examine,  and  to  consider  with  such  care  that  they 
would  never  after  forget  or  regret  what  they  had 
seen  and  learned. 

"  The  first  of  these  mysterious  lands,"  said  the 
Buddha,  "  is  the  one  of  transformations ;  the  sec- 
ond is  that  of  conversion  and  the  acquisition  of 
mysterious  wisdom ;  the  third  is  the  land  of  law- 
body  and  of  law-quality.  The  first,  or  land  of 
transformation,  is  the  land  of  pain  and  painful  con- 


170  Prince  Siddartha. 

ditions.  In  it  there  are  eight  hells  of  flaming  fires 
and  eight  of  biting  cold.  A  vast  variety  of  devils 
and  other  tormentors  in  all  manner  of  forms  — 
brute,  reptilian,  and  human  —  also  abide  there. 
These  demons  are  ever  engaged  in  writing  the 
crimes  of  those  who  come  into  these  hells,  on  mir- 
rors, and  dragging  the  poor  sinners  before  Yemma 
the  awful  judge.  They  then  deliver  the  con- 
demned over  to  other  tormentors  who  torture  them 
day  and  night  at  their  pleasure.  The  dreadfulness 
of  the  cries  of  the  condemning  judge,  the  tor- 
menting devils,  and  the  tortured  sinners  is  too 
awful  for  utterance.  One's  body  with  its  six 
senses l  trembles  with  horror  and  dread  as  we  lis- 
ten !  The  Bodhisatvas  are  ever  making  their 
utmost  endeavors  to  save  the  tormented  by  taking 
the  place  of  the  sufferers  and  receiving  the  tor- 
ment in  their  stead. 

"  In  the  second  land  there  is  abounding  joy. 
Heavenly  beings  are  passing  to  and  fro  and 
hither  and  thither,  and  while  doing  so  they 
make  the  sweetest  music  that  ever  gladdened 
the  ear. 

"In  the  third  land  there  are  other  and  more 


1  The  six  senses  are  the  eyes,  the  ears,  the  nose,  the  tongue,  the  body, 
and  the  heart,  and  they  are  called  in  Japanese  the  rokkon. 


Prince  Siddartha  Invited  to  Ascend  the  TJirone.     171 

exalted  beings  such  as  the  Tathegata  or  exalted 
Buddhas,  the  Bodhisatvas  or  those  whose  next 
birth  will  make  them  Buddhas.  These  and  others 
of  approximating  attainments  and  rank  manifest 
themselves  in  this  place,  and  by  virtue  of  their 
supernatural  powers  pass  to  and  fro  in  the  golden 
light  from  pedestal  to  pedestal  or  height  to  height. 
Joys  and  pleasures  beyond  all  power  of  expres- 
sion pervade  and  fill  the  place." 

As  the  Buddha  showed  the  two  princes  the 
hells  and  the  paradises  and  unfolded  their  mean- 
ing, the  doubts  the  youths  had  entertained  began 
to  clear  away  and  a  heart  of  faith  began  to  spring 
up.  They  expressed  their  gratitude  to  their 
teacher  for  his  great  kindness  in  thus  showing  and 
teaching  them  the  value  of  merit,  of  the  distinc- 
tion between  good  and  evil,  wisdom  and  folly. 
Their  eyes  being  opened  they  at  once  entered  on 
the  path  —  the  new  way  of  truth. 

Buddha,  perceiving  their  condition,  exhorted 
them  to  cherish  the  wisdom  they  had  acquired, 
and  never  to  neglect  the  duty  of  confession, 
although  it  and  all  things  were  void. 

He  then  pronounced  another  magical  formula, 
flourished  his  staff  in  the  air,  and  behold,  he  and 
the  two  princes,  the  disciples,  and  the  Arhats  were 


172  Prince  Siddartha. 

again  in  their  places  in  the  midst  of  the  royal 
assembly  where  the  discourse  began ! 

Prior  to  the  delivery  of  this  discourse  to  the 
young  princes,  Buddha  had  on  several  occasions 
preached  to  the  king,  his  aunt  Kyodomi,  one 
thousand  two  hundred  and  fifty  Arhats,  and 
others.  His  discourses  had  been  of  conversion, 
of  the  duty  of  patient,  persistent,  quiet  contem- 
plation, of  austerities,  and  of  the  duty  of  return- 
ing the  kindnesses  of  parents. 

The  king,  Kyodomi,  and  others  had  obtained 
through  these  discourses  the  several  merits  and 
powers  of  conversion,  of  the  perfect  law  of  entire 
absoluteness ;  also,  the  qualification  of  becoming 
non-existent.  The  acquisition  of  these  made  them 
equal  to  the  most  exalted  of  the  Bodhisatvas. 


CHAPTER  XX. 

INAUGURAL   ADDRESSES   AT  THE   PALACE. 

T3UDDHA  requested  one  of  his  disciples  to 
-*— ^  deliver  an  address  to  the  court  on  the  sub- 
ject of  the  three  mysterious  realms  that  he  had 
so  recently  visited.  The  disciple  consented  to  do 
so  provided  that  the  two  princes  who  had  been 
members  of  that  exploring  party  would  act  as  his 
witnesses  and  guaranties.  The  discourse  then 
delivered  was  as  powerful  as  though  Buddha  him- 
self had  delivered  it.  The  younger  prince  be- 
came a  convert,  and  took  on  himself  the  vow  to 
keep  the  five  hundred  commandments.  He  also 
changed  his  name  and  took  his  seat  among  the 
Arhats. 

The  elder  prince  also  accepted  the  teaching  of 
the  Buddha. 

Siddartha,  on  seeing  the  faith  that  was  growing 
within  the  youth,  and  believing  it  to  be  the  foun- 
dation and  the  beginning  of  genuine  prosperity  to 
the  realm,  said  to  him :  "  Although  your  conver- 
sion is  a  thing  I  have  long  desired,  we  must  regard 

173 


174  Prince  Siddartha. 

this  matter  with  great  care,  for  there  is  such  a 
thing  as  false  conversion.  The  true  conversion 
results  from  carefully  hearing,  clearly  seeing,  and 
accurately  knowing.  Without  these  three  things 
the  end,  true  conversion,  cannot  be  obtained." 

The  Buddha,  ascending  to  the  high  seat  pro- 
vided for  him,  now  delivered  an  address  concern- 
ing parents  and  children.  The  substance  of  the 
discourse  was  as  follows :  — 

"  We  are  subject  to  four  births,  so  far  as  our  hu- 
man life  is  concerned.  The  first  is  our  prenatal 
one  when  we  are  constituent  parts  of  the  physical 
frame  of  our  parents,  heaven  then  being  to  us  as 
father  and  the  earth  as  mother.  The  second  is 
our  human  nativity  —  our  birth  out  into  the  visi- 
ble world.  We  may  receive  with  this  birth  the 
seven  virtues ;  namely,  causal  virtue,  effectual  vir- 
tue, the  ability-to-make-affinities  virtue,  the  virtue 
of  ability  to  continue  all  the  virtues,  and  the  vir- 
tue of  knowing  all  the  laws  of  cause  and  effect. 

"  This  natural  birth  is  the  occasion  of  the 
greatest  suffering  to  the  one  who  bears  a  child. 
Her  suffering  can  be  comparable  only  to  that  of 
enduring  the  eight  extreme  heats  and  the  eight 
extreme  colds  of  the  sixteen  hells.  The  child  also 
is  afflicted  and  distressed.  It  is  thus  and  here 


Inaugural  Addresses  at  the  Palace.  175 

that  disagreements  between  parents  and  children 
begin,  and  where  disobedience  has  it  origin.  It  is 
necessary  for  all  to  remember  what  their  parents 
have  suffered  for  them  and  to  be  careful  to  repay 
that  suffering  and  kindness. 

"  The  third  birth  is  the  one  in  which  we  are 
born  into  and  among  the  homes  of  all  the  living. 
In  this  case  our  country  is  as  our  father,  and  all 
the  living  as  our  mother.  Five  cardinal  virtues 
are  connected  with  this  birth  and  life;  namely, 
kindness,  justice,  etiquette,  intelligence,  faithful- 
ness to  promises. 

Ck  The  fourth  birth  is  the  one  by  means  of 
which  we  are  ushered  into  the  land  of  absolute 
cleanness  —  paradise,  the  heavens  being  as  our 
father  and  the  sacred  laws  as  our  mother.  This 
birth  is  the  most  important  of  the  four,  as  it  is 
the  one  of  absoluteness,  of  quietness,  and  of 
holiness. 

"  Five  kinds  of  wisdom  are  connected  with  this 
birth ;  namely,  the  wisdom  or  ability  to  use  super- 
natural power ;  the  ability  of  profound  contem- 
plation and  the  reception  of  unhindered  light; 
the  ability  to  make  affinity  with  all  laws;  the 
ability  to  acquire  perfect  mirror-like  intelligence ; 
the  ability  to  understand  all  laws,  their  relations 


176  Prince  Siddartha. 

and  qualities.  These  excellences  can  be  obtained 
only  by  those  possessed  of  perfect  intelligence 
acquired  through  meritorious  activities  and 
austerities. 

"  As  to  the  relations  of  sex  in  this  matter, 
women  are  from  one  life  to  another  women  and 
mothers,  while  men  continue  to  be  men  and 
fathers.  All  therefore  are  fathers  and  mothers 
and  offspring,  and  so  have  received  mutual  favors. 
Those  who  do  not  recognize  this  and  seek  to  re- 
turn parental  favors  to  their  parents  are  as  brutes, 
as  demons,  as  stocks  of  wood  or  of  stone. 

"  There  are  also  four  kinds  of  children.  The 
first  is  the  child  of  desire  —  the  desired  one. 
The  parents  of  such  an  one  having  broken  no  one 
of  the  sacred  laws  in  their  causal  stage,  but  who 
have  amassed  great  merit  by  their  good  deeds, 
receive  for  their  desired  offspring  a  Bodhisatva. 
This  Bodhisatva,  having  already  affinity  or  near 
relationship  with  the  three  precious  things,  and 
having  amassed  great  merit  while  seeking  the  way 
of  deliverance,  will  ultimately  reach  up  to  the 
summit  of  blessedness  and  take  his  parents  with 
him. 

"  The  second  kind  of  child  is  the  one  who 
comes  full  of  reverence  towards  those  who  give 


Inaugural  Addresses  at  the  Palace.  177 

him  (or  her)  birth.  He  will  be  obedient  to  his 
parents,  make  the  home  and  the  family  happy  and 
prosperous,  and  become  a  worthy  example  for 
other  children  to  follow. 

"  The  third  kind  of  child  is  the  one  whose  birth 
will  ever  be  regretted  by  those  who  brought  it 
into  existence.  This  child,  having  broken  the 
commandments  in  its  causal  stage,  is  born  weak 
and  sickly  and  is  miserable  both  day  and  night. 
The  parents  grieve  over  his  condition,  spend  their 
strength  and  their  means  for  his  recovery,  but 
grow  poorer  and  poorer,  and  so  shorten  their  lives 
by  their  sorrow  and  care. 

"  The  fourth  kind  of  child  is  one  of  the  robber 
cycles.  This  child  from  the 'time  of  his  birth  is 
disobedient  and  wicked  to  his  parents  and  mocks 
at  his  teachers.  The  older  he  grows  the  more 
wicked  he  becomes.  He  will  always  hate  the 
good  and  love  the  evil.  His  earthly  end  will  be 
to  be  publicly  executed,  and  his  parents  with  him 
and  his  body  exposed  on  the  outer  walls  of  the 
city  for  a  warning  to  others. 

"  The  way  of  conversion  consists,  first,  in  the 
recognition  of  the  kindness  of  parents  and  in  the 
endeavor  to  repay  them. 

"  It  consists,  in  the  second  place,  in  improving 


178  Prince  Siddartha. 

the  condition  of  one's  country,  in  general  benev- 
olence and  helping  the  poor,  in  the  building  of 
edifices  for  the  storing  of  holy  relics,  in  being 
niild  and  generous,  and  in  thus  amassing  merits 
which  will  count  for  use  afterward. 

"  The  way  of  conversion  consists,  in  the  third 
place,  in  saving,  that  is,  in  teaching  and  guiding, 
those  living  things  who  have  as  yet  no  affinity 
with  paradise  and  no  unchangeable  mind  of  abso- 
luteness. This  will  result  in  the  amassing  of 
great  merit  which  will  be  available  to  those 
delivered  through  cycles  on  cycles  of  years ;  for 
the  one  who  delivers  will  give  all  the  personally 
amassed  merits  for  those  he  has  delivered  and 
will  keep  none  for  himself.  Many  will  thus  ob- 
tain perfect  enlightenment  and  affinity  with  a 
Buddha,  while  he  who  delivers  them  will  secure 
for  himself  unsurpassing  gain." 

Turning  at  this  point  and  addressing  the  young 
prince  who  was  to  ascend  the  throne  in  his  stead, 
Prince  Siddartha  the  Buddha  said  :  - 

"I  entreat  of  you  that  you  ever  keep  these 
teachings  in  your  mind.  One  who  hears  and 
then  forgets  such  instruction  is  a  fool,  and  wicked 
as  well.  I  have  shown  to  you  the  three  mysteri- 
ous realms.  You  are  now  to  sit  on  a  throne  and 


Inaugural  Addresses  at  the  Palace.  179 

reign  as  a  king.  Be  diligent  in  returning  the 
kindnesses  and  favors  you  have  received  from 
your  parents.  Govern  the  land  quietly  and  peace- 
ably. If  you  do  so,  the  whole  country  will  pros- 
per and  the  wealth  of  the  people  will  increase. 
The  heavens  also  will  be  your  protector,  and  your 
father's  heart  will  be  full  of  joy  and  through  your 
good  deeds  he  will  obtain  merit  and  the  rank  of 
a  heavenly  king. 

"  As  for  myself,  I  shall  devote  myself  diligently 
to  the  work  of  delivering  and  of  satisfying  the 
deepest  desires  of  all  living  things  who  are  igno- 
rantly  wandering  outside  of  the  law-world  of 
paradise.  This  is  my  sole  object  and  purpose 
in  life." 

The  king,  his  courtiers,  and  all  others  were 
deeply  impressed  with  the  Buddha's  discourse. 
The  king  came  forth  from  behind  the  curtain 
where  he  had  been  seated,  and  worshiping  Buddha 
publicly  expressed  his  thanks  for  what  he  had 
heard.  He  said  :  — 

"  Through  your  kindness  I  now  understand  the 
mutual  relations  of  parents  and  children,  the  four 
kinds  of  birth,  the  four  kinds  of  children,  and 
the  duty  of  children  to  return  in  kind  the  kind- 
nesses of  their  parents.  You  certainly  have  re- 


180  Prince  Siddartha. 

turned  the  kindnesses  shown  to  yourself  by  thus 
instructing  me.  I  am  extremely  grateful  and  I 
am  happy  also  to  know  that  I  too  may  become  a 
perfectly  enlightened  one  —  a  Buddha." 

When  the  king  ceased  speaking  and  doing 
reverence  to  the  Buddha,  the  courtiers  in  their 
turn  advanced,  worshiped,  and  expressed  their 
thanks. 

After  this  Kyodomi  came  out  from  behind  the 
hanging  screen  that  separated  the  women  from 
the  men  in  the  assembly  hall,  and  grasping  the 
sleeve  of  Buddha  said  to  him  :  — 

"  I  am  exceedingly  grateful  for  the  discourse 
you  have  given  us  to-day  •  and  I  am  especially 
pleased  to  learn  that  all  women  are  women  and 
mothers  from  life  to  life.  I  have  had  the  care  of 
you  from  the  time  of  your  birth ;  hence  I  trust 
that  I  shall  be  saved  by  the  merits  of  that  work, 
relation,  and  affinity.  I  earnestly  desire  that 
through  this  relationship  I  may  attain  to  the 
happiness  of  the  land  of  the  Buddha  —  the  high- 
est paradise." 

The  court  ladies  next  came  before  Buddha  and 
worshiping  him  expressed  their  gratitude  for  the 
instruction  he  had  given  them  and  for  the  hope 
he  had  awakened  within  them  that  through  his 


Inaugural  Addresses  at  the  Palace.  181 

merit  and  benevolence  not  even  one  living  thing 
would  be  left  unsaved. 

The  state  of  mind  induced  by  the  discourse  in 
all  the  hearers  made  the  assembly  appear  as 
though  the  paradisiacal  land  had  been  literally 
transplanted  to  that  spot. 

Some  days  after  this  Buddha  called  his  disciples 
and  the  Arhats  and  said  to  them  that  he  had 
experienced  very  much  happiness  since  he  came 
to  his  father's  capital.  He  then  mentioned  the 
delight  of  the  opportunity  to  worship  at  the 
tomb  of  Maya  his  mother ;  the  visit  made  to 
three  mysterious  lands  where  they  had  met  Indra ; 
the  preaching  in  the  palace ;  the  accession  to  the 
throne  of  the  young  prince  his  brother ;  the  con- 
version of  the  king ;  the  forming  of  affinity  with 
Kyodomi  so  that  she  could  attain  to  the  land  of 
the  Buddhas  ;  also,  the  conversion  and  deliverance 
of  the  courtiers  and  of  the  people  of  both  high 
and  low  degree.  "  There  is  nothing  in  this  wide 
world,"  he  said,  "  which  can  give  happiness  like 
this." 

Having  finished  these  expressions  of  satisfac- 
tion over  the  result  of  his  return,  he  informed  the 
disciples  and  the  Arhats  that  he  would  shortly 
make  a  ceremonial  visit  to  the  king's  palace. 


182  Prince  Siddartha. 

This  was  reported  to  Buddha's  old  chamberlain 
Udai,  who  in  turn  reported  it  to  the  king.  The 
king  expressed  great  pleasure  at  the  promised 
visit,  and  at  once  issued  orders  that  the  highest 
officials  in  the  realm  should  meet  in  a  a  certain 
place  and  await  the  coming  of  the  Buddha ;  that 
the  second  grade  of  officials  should  go  out  on  the 
highway  to  meet  him ;  and  that  the  third  grade 
should  act  as  guards  along  the  road. 

When  the  Buddha  set  out  on  his  visit  he  was 
accompanied  by  twelve  hundred  Arhats,  six  hun- 
dred of  whom  went  before  and  six  hundred  be- 
hind. The  official  guard  surrounded  the  entire 
party.  Thus  escorted  and  protected  neither  heretic 
nor  demon  could  approach  him  to  do  him  harm. 

The  king,  with  the  young  prince,  came  out  to 
meet  the  Buddha,  and  expressed  their  thanks  for 
both  the  visit  of  the  present  and  the  preaching  of 
the  past. 

At  this  point  a  messenger  from  Kyodomi  came 
to  the  king  to  say  that  as  an  expression  of  her 
gratitude  to  the  Buddha  for  his  preaching  of  the 
other  day  she  wished  to  present  to  him  a  priestly 
garment,  and  asking  his  opinion  of  the  propriety 
of  doing  so. 

The  king  said  to  the  messenger  that  he  thought 


Inaugural  Addresses  at  the  Palace.  183 

the  idea  a  good  one,  but  that  he  had  heard  that 
the  Buddha  does  not  wear  now  even  what  was 
called  the  pure  garment,  hence  he  doubted 
whether  the  gift  would  be  really  acceptable. 

Buddha,  overhearing  the  conversation  between 
the  messenger  and  the  king,  said :  "  The  garment 
I  wore  while  I  was  doing  the  austerities  of  the  way 
on  the  distant  mountain  is  one  that  is  worn  only 
under  those  circumstances,  and  the  one  who  wears 
it,  and  while  he  wears  it,  has  no  personal  liberty 
in  anything.  He  cannot  even  sit  as  he  pleases. 
I  divested  myself  of  that  garment  when  I  com- 
pleted my  austerities,  and  if  I  should  wear  it  now, 
it  would  be  an  impure  garment.  The  garment 
that  Kyodomi  proposes  to  give  me  is  one  of  great 
merits  and  can  be  worn  when  making  offerings  to 
the  precious  things,1  and  I  wish  to  receive  it." 

Kyodomi  was  greatly  rejoiced  at  the  message 
brought  by  her  page,  and  at  once  went  to  the 
palace  and  presented  to  the  BuddKa  the  priestly 
garment  made  of  gold  brocade  with  a  shoulder 
sash  of  rare  material  and  workmanship  to  match. 


1  The  three  precious  things  of  Buddhism  are  Buddha,  the  law,  and  the 
assembly  of  priests.  A  common  formula  used  by  one  when  initiated 
into  Buddhism  is  this :  "  I  take  my  refuge  in  Buddha,  in  Dharma,  and 
in  Samgha."  Buddha  is  the  person,  Dharma  is  the  law,  Sarngha  is  the 
assembly  of  priests. 


184  Prince  Siddartha. 

Buddha  expressed  great  joy  over  the  gift  and 
said  that  the  merit  acquired  by  its  bestower  was 
indescribably  great,  and  the  inner  relations  and 
affinities  were  of  the  most  occult  and  mysterious 
nature. 

The  court  ladies  afterwards  presented  to  each  of 
the  Arhats  similar  priestly  garments. 

The  Arhats  were  profuse  in  their  expressions  of 
satisfaction  over  the  gifts.  One  of  them  said  that 
it  was  as  lovely  as  seeing  the  moon  reflected  in  a 
lake  of  water,  and  as  unexpected  as  the  sudden 
bursting  out  of  a  bright  cloud  from  the  bosom  of 
a  rugged  cliff. 

The  ceremony  of  giving  and  of  receiving  fin- 
ished, the  Buddha  and  the  Arhats  put  on  the  gar- 
ments, worshiped,  and  then  returned  home. 

This  is  the  origin  of  the  custom  of  wearing  this 
kind  of  a  garment  by  the  Buddhist  priests. 


CHAPTER   XXL 

THE  PLOT    OF  DALBA-DATLA  AND    BUDDHA'S 
COUNTERPLOT. 

A  SHORT  time  after  the  events  recorded  in 
»"-  the  former  chapter  the  Buddha  announced 
to  his  disciples  and  the  Arhats  that  he  would  give 
a  general  public  address  for  the  benefit  of  all  the 
living  who  had  as  yet  made  no  affinity  with  the 
better  things  —  that  is,  for  those  who  had  not  yet 
been  converted  to  Buddhism. 

His  cousin  and  enemy  Daiba-Datla,  who  had  been 
already  thwarted  in  the  attempt  he  had  made  to  take 
the  life  of  Buddha,  rejoiced  to  hear  of  this  public 
preaching  for  the  masses,  for  he  thought  it  would  be 
a  good  opportunity  for  retrieving  his  former  defeat. 
He  immediately  called  together  several  thousands 
of  heretics  and  demons  and  consulted  with  them  as 
to  the  best  method  of  killing  their  common  enemy. 

One  heretic  suggested  that  as  the  Buddha  in- 
tended to  travel  through  various  countries  preach- 
ing to  all  the  living  it  would  be  easy  to  kill  him 
anywhere. 


186  Prince  Siddartha. 

Another  suggested  that  five  hundred  heretics 
disguise  themselves  in  a  dress  like  the  one  worn 
by  the  Arhats,  make  a  disturbance  in  the  great 
audience,  and  then  during  the  confusion  kill  the 
Buddha.1 

Another  heretic  suggested  that  five  hundred 
of  the  demons  disguise  themselves  as  ordinary 
people,  pretend  to  be  converted,  and  make  their 
way  before  the  Arhats  to  the  Buddha,  cause  a 
disturbance,  and  then  carry  out  their  object. 

Daiba-Datla  approved  of  the  suggestions,  and 
said  that  he  himself  would  go  to  the  public 
preaching  with  five  hundred  demons,  and  then, 
no  matter  what  the  preaching  might  be  about, 
he  would  create  a  disturbance  and  carry  out 
his  plan.  If  any  should  resist,  he  said  he  would 
fight  it  out  then  and  there ;  and  besides,  if  it 
were  necessary  to  the  completion  of  his  fixed 
determination  to  kill  the  Buddha,  he  would  create 
disturbance  and  revolt  throughout  the  whole  of 
India. 

While  he  said  this  he  looked  as  fierce  and  as 
frightful  as  an  angry  demon. 


1  It  i8  rather  strange  that  a  method  similar  to  this  has  often  been 
adopted  by  the  Buddhist  priests  of  Japan  to  break  up  the  preaching 
services  of  the  Christians. 


Daiba-Datla  Sets  Out  on  His  Wicked  Errand. 


TJie  Plot  of  Daiba-Datla.  187 

The  Buddha,  by  reason  of  his  supernatural 
power,  became  at  once  aware  of  Daiba-Datla's 
plans  and  purpose ;  hence  he  had  no  fear.  He 
continued  to  give  himself  exclusively  to  the  con- 
version of  all  living  things. 

He  decided,  however,  to  make  efficient  prepara- 
tion for  the  thwarting  of  the  plot  of  his  enemy. 
He  called  together  the  Arhats,  and  told  them 
that  those  who  travel  about  from  country  to  coun- 
try, as  he  and  they  were  intending  to  do,  were 
liable  to  meet  with  a  variety  of  experiences,  some 
of  them  good  and  some  of  them  bad;  hence  it 
was  desirable  that  certain  fixed  rules  should  be 
observed  during  their  travels  and  at  their  public 
assemblies. 

The  Buddha  called  before  him  four  of  the  old- 
est of  the  Arhats  and  requested  them  to  carefully 
examine  the  entire  body  of  Arhats,  and  separate 
them  into  as  many  ranks  or  divisions  for  the 
greater  convenience  during  travel  and  when  in 
great  assemblies,  and  for  the  more  efficient  per- 
formance of  their  austerities  and  other  religious 
duties. 

This  was  done,  and  the  four  divisions  were 
each  allotted  six  continuous  hours  for  the  silent, 
abstract  contemplation,  austerities,  and  sufficient 


188  Prince  Siddartha. 

time  for  the  acquisition  of  wisdom,  collecting 
alms,  keeping  the  commandments,  and  other  reli- 
gious duties.  This  plan ,  always  left  one  of  the 
four  divisions  on  guard,  since  each  division  was 
allotted  six  hours  for  the  quiet-sitting,  abstract 
contemplation  austerities. 

When  the  public  preaching  took  place  this  form 
of  discipline  was  still  observed  by  the  Arhats. 
The  heretics  made  their  appearance  disguised 
according  to  the  prearranged  plan,  but  they  were 
baffled  by  the  new  arrangements  and  were  not 
able  to  accomplish  anything.  The  demons  also 
came  before  the  Buddha  during  the  meeting,  and 
expressed  their  strong  desire  to  be  converted. 
Buddha  at  once  ordered  Kasho,  the  chief  of  the 
Arhats,  to  induct  the  would-be  converts  into  the 
observance  of  the  priestly  and  ascetic  austerities. 
The  prospect  of  having  to  observe  these  for  six 
consecutive  hours  every  day,  under  the  watchful 
eye  of  the  leader  of  a  division  and  of  the  entire 
company,  so  horrified  the  demons  that  they  at 
once  took  flight  and  left  the  assembly. 

It  was  thus  through  the  supernatural  knowl- 
edge of  the  Buddha,  and  because  of  his  great 
benevolence,  that  this  wicked  plot  against  his 
life  was  broken  up  in  this  way. 


The  Plot  of  Daiba-Datla.  189 

The  heretics,  on  their  return,  crestfallen,  to 
Daiba-Datla,  gave  as  the  reason  of  their  failure 
the  constant  fasting,  the  sleepless  vigils,  and  the 
incessant  watchfulness  of  the  Arhats.  For  said 
the  heretics,  "  The  Arhats  are  never  careless  for 
a  single  moment.  They  pick  flowers  to  pieces, 
recite  their  scriptures,  and  do  their  silent,  abstract 
contemplation  six  times  both  night  and  day ;  they 
do  not  stretch  their  legs  for  one  instant  while 
sitting  and  contemplating,  nor  do  they  move  their 
feet  while  reciting  their  scriptures  and  while  wor- 
shiping the  Buddha.  If  also  one  does  not  ob- 
serve the  ceremonies  and  perform  the  austerities 
exactly  as  they  ought  to  be  done,  instant  exam- 
ination is  made.  Because  of  this  vigilance  we 
were  unable  to  mix  with  the  body  of  Arhats  and 
carry  out  our  plans." 

Daiba-Datla,  on  hearing  this  report,  said  that 
he  would  not  make  any  further  attempts  to  harm 
the  Buddha  or  the  Arhats;  but  that  he  would 
instead  create  disturbances  in  the  countries  they 
intended  to  visit  and  in  which  they  intended  to 
teach  their  doctrines.  In  order  to  accomplish  this 
he  dispatched  the  heretics  to  the  adjacent  coun- 
tries, that  they  might  make  in  advance  an  evil 
report  of  the  bad  results  that  followed  from  the 


190  Prince  Siddartha. 

listening  to  and  the  acceptance  of  the  teachings 
of  Buddha  and  the  Arhats. 

Daiba-Datla  himself  had  the  art  of  changing 
himself  at  will  into  a  wind  or  a  flame  or  a  child 
or  a  woman.  He  could  become  invisible  while 
others  were  observing  him,  and  could  transport 
himself  hither  and  thither  at  pleasure.  By  the 
use  of  this  wonderful  art  he  visited  several  courts, 
made  the  acquaintance  of  kings,  and  filled  their 
minds  with  his  own  wicked  ideas.  He  not  only 
gave  an  evil  report  of  the  Buddha  who  was 
intending  to  visit'  the  particular  realm  he  was 
in,  but  he  introduced  such  wicked  ideas  of  his 
own  that  the  usual  relations  of  parents  and  chil- 
dren, brothers  and  sisters,  sovereign  and  subjects 
were  demoralized. 

Daiba-Datla  first  made  a  convert  of  the  son  of 
King  Bimbasara,  whom  he  induced  to  imprison 
his  father  in  a  sevenfold  dungeon.  The  queen, 
his  mother,  sorry  at  the  indignity  put  on  the 
king,  expressed  her  disapprobation  of  the  un- 
filial  act.  Through  Daiba-Datla's  advice  the 
young  man  charged  the  queen,  his  mother,  with 
the  crime  of  rebellion  and  then  imprisoned 
her  too. 

Daiba-Datla  induced  the  son  of  another  king  to 


The  Plot  of  Daiba-Datla.  191 

banish  his  father  to  a  distant  island  and  seize  the 
throne  for  himself. 

He  also  did  other  similar  wickednesses  and 
created  disturbances  wherever  he  went.  Yet  he 
told  the  people  everywhere,  and  those  in  author- 
ity, that  the  doctrines  that  the  Buddha  was  pro- 
posing to  preach  in  their  particular  countries  were 
full  of  evil,  disturbing,  and  destroying  things  ;  and 
he  urged  them  to  slay  without  mercy  the  teachers 
of  those  doctrines. 

The  Buddha,  on  hearing  of  the  teachings,  dis- 
turbances, and  injuries  done  by  Daiba-Datla,  said 
to  his  followers  that  when  he  was  in  his  causal 
stage  of  existence  he  had  the  strong  desire  to 
gratify  the  longing  for  deliverance  of  all  living 
things :  hence  he  manifested  himself  to  the  world 
in  various  forms  of  Buddhahood.  On  one  occa- 
sion he  revealed  himself  as  a  Buddha  of  superior 
supernatural  wisdom  in  order  to  pacify  the  four 
kinds  of  demons.  On  another  occasion  he  mani- 
fested himself  as  a  Pure-light  Buddha  and  shone 
out  his  rays  into  the  deepest  and  darkest  recesses 
where  living  things  were  to  be  found,  and  calmed 
the  mind  and  conscience  of  both  the  good  and  the 
bad.  On  yet  other  occasions  he  manifested  him- 
self as  the  Lamp-light  Buddha,  as  the  Burning- 


192  Prince  SiddartUa. 

light  Buddha,  as  the  Twelve-light  Buddha,  as  the 
Ten-thousand-light  Buddha,  as  the  Sun-Buddha, 
as  the  most  superior  Buddha,  and  now  and  then 
as  a  Bodhisatva.  It  was  thus,  he  said,  that  he 
had  amassed  merits  sufficient  to  enable  him,  with 
the  aid  of  religious  austerities,  to  save  all  living 
things. 

"And  if,"  he  continued,  "all  the  flesh  and 
bones  that  I  have  used  and  thrown  away  for  the 
sake  of  all  living  things  were  gathered  together  in 
one  place,  they  would  make  a  heap  higher  than 
yon  mountain  !  Added  to  the  merits  amassed .  in 
former  states  of  existence  I  have  the  merits  of  the 
ascetic  austerities  performed  on  the  snow  moun- 
tains. This  mass  of  merits  will  not  be  without 
use  to  me  now." 

Having  said  these  words  he  shook  his  staff  in 
the  air,  pronounced  a  magical  formula,  and  imme- 
diately the  light  from  the  mysterious  and  joyous 
paradise  of  the  Buddhas  shone  radiantly  forth,  and 
the  most  perfect  of  flowers  fell  around  in  showers. 
The  Buddhas  resident  in  their  paradise  also  mani- 
fested themselves  and  said:  "The  merits  of 
Nyorai's  —  Buddha's  —  preaching  and  guiding  of 
all  the  living  are  not  in  vain,  and  the  wish  of  all 
will  soon  be  satisfied.  There  is  no  error  in  this 


The  Plot  of  Daiba-Datla.  193 

statement,  for  rather  than  say  that  which  is  not 
true  we  Buddhas  would  cut  off  our  own  tongues." 

This  voice  and  saying  of  the  Buddhas  were 
heard  in  all  the  ten  directions  of  the  universe, 
also  in  the  four  heavens,  the  eight  heavens,  and 
the  sixteen  heavens.  The  Buddhas  also  said  that 
no  disturbance  should  be  made  or  allowed  in  any 
place  or  country  where  Nyorai  —  Buddha  — 
should  go  to  preach  and  to  guide ;  and  that  no 
harm  should  befall  him,  as  the  heavens  would  pro- 
tect him,  and  all  attempts  of  his  enemies  to  do 
him  harm  would  be  as  ineffectual  as  the  attempts 
of  cold  to  produce  a  frost  in  the  presence  of  the 
bright  and  shining  sun. 

These  illustrious  beings,  the  Buddhas,  appeared 
each  on  their  respective  pedestals  or  heights  in 
their  paradise,  and  Nyorai  in  their  presence 
firmly  promised  to  teach,  guide,  and  save  all  living 
things. 

As  Buddha  went  forth  to  this  benevolent  work 
he  found  no  difficulty  in  putting  down  any  and 
all  attempts  at  disturbance  and  harm.  He  also 
preached  the  way  of  deliverance  to  all  living 
things  in  all  the  countries  round  about,  notwith- 
standing the  efforts  Daiba-Datla  had  made  to 
thwart  and  injure  him. 


194  Prince  SiddartJia. 

The  wicked  plot  of  the  enemy  having  been 
defeated  the  heretics  and  their  adherents  fled 
away,  and'Daiba-Datla  returned  to  his  own  coun- 
try disappointed  and  disheartened. 

After  this  experience  Nyorai  preached  his  doc- 
trines during  a  period  of  forty-nine  years.  The 
books  containing  these  discourses  are  called  re- 
spectively the  Kegon,  the  Agon,  the  Hddo,  the 
Haunya,  the  Hokke,  and  the  Nehan,  or  Nirvana. 
The  sermons  composing  these  books  were  preached 
at  different  times,  at  different  places,  and  to  dif- 
ferent audiences.  Some  of  them  were  delivered 
before  King  Jobon,  Kyodomi,  and  the  court,  as 
well  as  before  the  Arhats;  while  others  were 
preached  in  the  heavenly  paradise,  to  the  Bodhi- 
satvas,  to  the  ordinary  Buddhas,  and  to  the  most 
perfected  of  them  all,  the  Tathegatas,  and  even  to 
the  demons. 

The  last  discourses  of  Nyorai  are  recorded  in 
and  make  the  work  called  the  Nehankyo  or  Nir- 
vana book.  They  were  preached  in  the  presence 
of  eight  hundred  myriads  and  more  of  priests  by 
the  banks  of  the  river  that  flows  near  Kapilavastu, 
the  capital  of  King  Jobon. 

Nyorai  emphasized  the  fact  in  all  his  teaching 
that  the  properties,  qualifications,  and  possibilities 


The  Plot  of  Daiba-Datla.  195 

of  Buddhahood  are  inherent  in  all  living  things ; 
and  he  constantly  urged  the  importance  of  all 
who  have  life  of  availing  themselves  of  this  the 
highest  way  of  deliverance  from  the  misery  of 
existence. 

Daiba-Datla,  Nyorai's  great  enemy,  and  many 
unbelievers,  together  with  those  who  might  even 
be  said  to  be  destitute  of  any  higher  nature  at  all, 
became  believers  and  ultimately  attained  to  perfect 
enlightenment. 


CHAPTER   XXII. 

THE  LAST   TEACHINGS   OF   BUDDHA. 

TTTHEN  the  Buddha  was  seventy-seven  years 
of  age  he  called  into  his  presence  two 
thousand  three  hundred  Arhats  and  gave  them 
instruction  concerning  the  methods  to  be  ob- 
served by  them  in  performing  their  austerities. 
He  also  required  the  practice  by  them  of  the 
new  methods  in  his  presence.  The  Buddha  next 
ascended  to  a  high  dais  and  discoursed  to  the 
Arhats,  with  a  flower  in  his  hand  for  a  text,  con- 
cerning abstract  meditation,  kinds  of  preaching, 
the  law  of  absolute  rest,  and  the  real  features  or 
conditions  of  extinction  of  existence. 

At  the  close  of  the  address  the  Arhats  pros- 
trated themselves  and  worshiped  him,  after  which 
they  performed  the  austerities  of  the  Zazen,  which 
are  performed  by  sitting  in  an  immovable  position, 
with  the  legs  and  feet  under  the  body,  and  giving 
attention  exclusively  to  abstract  meditation. 

Kasho,  the  chief  Arhat,  of  all  the  company 
was  the  only  one  who  remained  standing.  After- 


196 


The  Last  Teachings  of  Buddha.  197 

wards  he  folded  up  the  mat  on  which  he  usually 
sat  and  went  out  to  the  room  of  a  priest  in  the 
temple  where  all  were  stopping.  The  Buddha 
called  to  him  after  he  had  taken  his  seat  in  the 
priest's  room,  but  Kasho  did  not  respond  any 
farther  than  to  rise  from  his  seat,  go  out  on  the 
veranda,  and  then,  in  the  standing  posture,  gaze 
attentively  up  into  the  sky. 

The  Buddha  again  called  to  Kasho,  who  this 
time  responded.  The  Buddha  then  gave  him  the 
flower  which  had  been  the  text  of  the  discourse 
and  said  to  him  that  through  his  accumulation 
of  merits  he  would  obtain  perfect  enlightenment 
through  the  power  of  various  transformations  or 
reincarnations. 

It  was  because  of  this  saying  of  the  Buddha 
that  Kasho  came  to  be  spoken  of  by  his  fellow 
Arhats  as  the  one  who  should  attain  to  Buddha- 
hood  after  extinction. 

Among  the  many  disciples  of  Buddha  seven 
came  to  be  spoken  of  as  the  wise  disciples.  One 
was  celebrated  for  his  wisdom ;  another  for  his 
ability  to  remember  all  the  teachings  that  Buddha 
had  imparted;  another  for  his  supermundane 
powers ;  another  for  his  remarkable  preaching  abil- 
ity;  another  for  the  firmness  of  his  faith;  another 


198  Prince  Siddartha. 

for  his  attachment  to  and  use  of  priestly  gar- 
ments, and  another  for  his  great  logical  acumen. 

The  other  disciples,  who  numbered  over  two 
thousand  three  hundred,  began,  observed,  and 
finished  their  devotions  and  austerities  under 
the  supervision  of  these  seven  wise  ones. 

On  one  occasion  the  Buddha  called  these  seven 
before  him  and  instructed  them  to  be  unfailingly 
diligent  in  their  work  of  saving  all  living  things 
and  in  the  care  of  retreats  for  the  sick  and  the 
aged.  He  also  instructed  them  in  the  origin  of 
his  preaching  and  of  the  particular  place  where 
preaching  even  after  his  death  should  be  con- 
stantly done,  and  where  the  austerities  of  the 
ascetics  should  be  performed. 

Concerning  the  place  for  future  preaching  the 
Buddha  said  that  it  was  where  he  began  to  preach 
after  obtaining  perfect  enlightenment  and  under- 
standing of  all  causes  and  effects  on  the  distant 
mountains. 

The  reigning  prince  of  that  region  of  country, 
after  hearing  some  of  Buddha's  instruction,  built 
a  temple  or  preaching  place  for  him  in  a  royal  and 
immense  garden,  and  preaching  was  carried  on 
there  for  seven  full  years.  "It  was  thus,"  the 
Buddha  said  to  his  disciples,  "  that  I  was  able  to^ 


The  Last  Teachings  of  Buddha.  199 

satisfy  the  desires  I  had  entertained  while  in  my 
causal  stage,1  and  to  reach  out  to  deliver  all  living 
things. 

"  That  being  the  place  where  I  began  to  preach, 
and  that  the  origin  of  the  temple  or  preaching 
place  and  hospitals  in  a  large  garden,  it  is  my 
desire  that  preaching  be  continued  there  after  my 
death,  and  forever  after.  There  also  the  austeri- 
ties must  be  faithfully  observed. 

"The  origin  of  this  place  being  of  such  a  sa- 
cred nature,  all  who  visit  it  in  order  to  hear  the 
preaching  will  be  delivered  from  the  five  kinds  of 
impediments  to  their  progress ;  namely,  the  laws 
of  causes  and  effects,2  the  lusts  of  the  flesh,  the 
three  poisons  of  darkness,  foolish  ideas,  and  negli- 
gence. If  any  desire  to  build  a  similar  hall  or 
temple,  they  must  understand  that  it  is  a  work  of 
their  causal  stage,  and  not  of  effect. 

"Although   one   may  be   destitute  of   wisdom 

1  The  term  "  causal  stage  "  seems  to  indicate  the  existence  in  the  past 
life  or  lives,  or  of  the  present  life,  of  a  positive  and  conscious  effort 
through  a\isteric  endeavor  to  reach  toward  a  higher  stage  of  being. 
Buddhahood  would  seem  to  be  not  a  causal  but  a  resultant  stage. 

2  In  Buddhism  the  terms  "  cause  and  effect "  relate  solely  to  the  rela- 
tions of  the  conduct  of  one  existence  or  incarnntion  on  the  kind  of  ex- 
istence or  stage  of  being  that  will  be  entered  on  alter  another  incarna- 
tion.   A  certain  kind  of  life  and  conduct  will  result  in  a  certain  effect 
or  state  or  stage  of  being  in  the  succeeding  rebirth.    The  term  is  thus 
very  narrow  in  its  use  and  application.    It  has  nothing  whatever  to  do 
with  a  Creator  and  the  laws  he  has  established.    This  is  cause  and 
effect  without  a  God  and  has  to  do  only  with  conduct  and  character. 


200  Prince  Siddartha. 

and  of  meritorious  works,  yet  such  an  one  may 
become  a  Bodhisatva  possessing  four  wisdoms. 
These  four  wisdoms  are  the  wonderful  law-wisdom, 
wonderful  manifestation-wisdom,  wonderful  affin- 
ity-wisdom, and  wonderful  illuminating,  favor- 
returning  wisdom.  If  any  one  should  build  a 
tower  or  temple  at  any  place  whatever,  no  matter 
whether  it  was  but  an  inch  in  size,  he  can  become 
such  a  Bodhisatva.  This  method  of  obtaining 
merit  and  high  effects  stands  at  the  head  of  all 
other  endeavors." 

Having  given  this  instruction  concerning  the 
beginning  of  his  preaching,  the  origin  of  preach- 
ing halls  or  temples,  and  the  merit  to  be  ob- 
tained by  visiting  the  original  hall  and  by  erecting 
others  like  it,  no  matter  how  small  they  might  be, 
the  Buddha  proceeded  to  instruct  the  seven  wise 
disciples  on  the  origin  and  use  of  a  wooden  effigy 
of  himself,  and  of  the  utensils  to  be  used  in  the 
temple  services. 

"  The  utensils,"  the  Buddha  said,  "  must  be  an 
altar,  a  brass  mace,  a  bell,  a  vase,  a  fire  bowl,  a 
pair  of  cymbals,  and  a  censer.  The  use  of  these 
articles  results  to  the  user  in  the  benefit  of  the 
merits  of  the  five  Buddhas  who  have  already 
appeared  in  the  world,  and  the  austerities  of  the 


The  Last  Teachings  of  Buddha.  201 

Buddha  who  is  yet  to  appear.  The  use  of  the 
wooden  image  or  idol  would  perfect  both  Arhats 
and  Bodhisatvas:  hence  it  must  be  set  up  and 
worshiped." 

Concerning  this  image  the  Buddha  said  that 
one  had  been  made  like  himself  of  heroic  dimen- 
sions by  a  celebrated  person. 

"The  features  of  this  image,"  he  continued, 
"  represent  me  at  the  time  I  was  discoursing  on 
the  theme  of  the  acquisition  of  mysterious  en- 
lightenment and  of  absolute  quietness  of  soul. 
The  maker  of  the  image  brought  it  into  my 
presence  and  with  it  expressed  his  appreciation  of 
the  way  I  had  taught  him,  and  his  gratitude.  I 
then  in  return  expressed  my  thanks  to  the  en- 
graver and  giver  and  at  the  same  time  uttered 
my  respects  to  the  image  [worshiped  it].  I  then 
had  it  carried  before  me  to  the  temple  and 
placed  in  the  position  where  it  now  is.  Since  it 
represents  by  its  features  the  condition  of  one  who 
has  acquired  perfect  enlightenment  and  absolute 
repose,  let  all  the  people  worship  it." 

Kasho  and  others  of  the  seven  wise  disciples 
were  somewhat  surprised  at  this  teaching  and 
said :  "  We  are  confident  that  the  Buddha  is  not 
indulging  in  a  bit  of  humor,  yet  we  do  not  under- 


202  Prince  Siddartha. 

stand  why  one  who  is  a  real  and  true  Buddha  like 
yourself  should  worship  an  unclean  wooden  image. 
The  face  and  features  of  the  true  Buddha  who 
has  obtained  perfect  enlightenment  and  absolute 
repose  are  as  full  and  as  clear  as  the  heavens; 
hence  needs  no  wooden  image  or  other  representa- 
tion to  produce  an  effect  on  the  mind  of  any. 
Are  the  three  prostrations  and  acts  of  worship 
paid  to  the  idol  a  means  to  any  particular  end  ? " 

The  Buddha  in  reply  said  that  their  surprise 
and  question  were  quite  reasonable.  "  I  do  not," 
he  said,  "pay  my  respects  to  and  worship  the 
image  as  such.  I  pay  my  respects  to  and  worship 
the  precious  merits  that  its  face  and  features 
represent  —  that  is,  to  the  perfect  mental  enlight- 
enment and  absolute  repose  of  soul  that  the  face 
and  features  illustrate.  Now  there  is  the  worship 
of  ignorance  and  superstition,  based  on  a  false 
idea  of  things.  There  is  also  the  worship  of  in- 
telligence, based  on  the  knowledge  of  the  merits 
of  the  object  worshiped  and  the  merits  acquired 
by  means  of  such  worship.  So  far  as  my  worship 
of  the  image  goes  that  you  have  inquired  about,  I 
affirm  that  it  was  the  worship  of  intelligence." 

The  seven  wise  disciples  were  not  satisfied  with 
this  explanation;  hence  they  asked  the  specific 


The  Last  Teachings  of  Buddha.  203 

question  :  "  What  are  the  merits  of  this  particular 
image  or  idol  ?  " 

The  Buddha  replied  as  follows :  "  I  am,  indeed, 
myself  the  real  and  true  Buddha,  and  yet  I  can- 
not break  out  of  the  three  circles  by  which  I  am 
enclosed ;  hence  the  hour  of  death  will  come  to 
me  also.  This  image  is  not  thus  enclosed  and 
limited,  hence  its  age  is  without  bound.  It  is  not 
therefore  the  Buddha  who  is  to  be  worshiped 
through  the  image,  but  the  laws ;  and  yet  it  is  not 
the  laws  that  are  the  most  noble  and  precious 
things,  but  the  merits  that  they  represent  as 
having  been  acquired  through  the  laws.  Even 
though  I  die  —  as  I  must  —  the  laws  will  not 
cease  to  be.  Should  it  ever  come  to  pass  that  the 
laws  should  be  destroyed,  yet  the  merits  would 
never  be  destroyed.  These  merits  will  be  the 
guide  of  billions  on  billions  of  the  living  after  my 
death ;  hence  the  merits  represented  by  this  image 
are  the  most  illustrious  and  most  precious  things. 
It  is  on  this  account  that  I  place  the  image  on 
the  highest  seat  of  honor  and  worship  it.  I 
repeat  that  although  the  laws  may  be  destroyed, 
yet  the  merits  of  this  image  will  never  lose  their 
power  so  long  as  it  is  in  this  place  in  the  temple. 
If  the  people,  the  believers,  come  here  to  wor- 


204  Prince  Siddartha. 

ship  the  image,  they  will  become  the  masters  or 
possessors  of  the  merits  it  represents. 

"  This  worship,  in  fact,  stands  for  the  real  sit- 
ting austerities  and  religious  contemplation  of  the 
believer.  Some  of  the  merits  obtained  are  true 
faith  and  right  ideas,  also  the  merit  of  being  able 
to  have  no  ideas,  no  thoughts.  When  this  merit 
is  acquired,  one  may  be  mocked  at,  and  yet  he 
will  not  become  angry.  He  may  be  lauded  to  the 
skies,  and  yet  he  will  not  rejoice.  Other  merits 
also  are  to  be  acquired  by  the  worship  of  this 
image,  but  the  one  entitled  musetsu  is  beyond  the 
power  of  words  to  explain ;  yet,  while  its  merits 
are  inexplicable,  the  explanation  is  true.1 

"  This  idol  represents  the  four  kinds  of  right 
law  and  the  four  Buddhas  of  the  past.  Those 
four  are  the  law  Buddha,  the  reincarnation  Bud- 
dha, the  direct  or  perfect  enlightenment  Buddha, 
and  the  Buddha  of  reason  and  absoluteness. 

"  The  blood  relationship  of  the  Buddhas  to 
the  world,  the  true  and  wonderful  place  of  reli- 
gious meditation,  the  true  spirit  of  the  observance 
of  the  austerities  and  of  worship  are  clearly  mani- 
fested in  this  image  and  its  merits. 


1  The  reader  must  needs  explain  this  profound  saying  for  himself  or 
leave  it  as  it  is,  since  Buddha  himself  was  unable  to  explain  it. 


The  Last  Teachings  of  Buddha.  205 

"The  merits  of  the  idol  being  of  this  noble 
kind,  I  worship  it. 

"  All  merit,  however,  is  not  limited  to  this  one 
idol  —  they  are  the  properties  of  all  other  similar 

idols   as   well.     Those   who   wish   to   accumulate 

t 

merits  must  multiply  images  made  after  the  pat- 
tern of  this  one." 

At  this  stage  of  the  Buddha's  discourse  the 
Arhats  and  the  Bodhisatvas  bowed  down  and  wor- 
shiped him  three  successive  times.  Their  faith 
also  was  aroused  and  strengthened. 

The  Buddha,  resuming  the  thread  of  his  dis- 
course, then  said  :  "  This  image  being  of  such  an 
illustrious  and  precious  nature  it  must  never  be 
removed  from  its  exalted  position  in  the  temple, 
and  it  must  always  be  worshiped  as  though  it 
were  a  living  and  true  Buddha." 

Having  finished  his  discourse,  the  Buddha  in- 
structed the  wise  disciples  to  see  to  it  that  none 
of  those  who  were  set  over  all  as  leaders  ever 
neglected  to  perform  their  proper  austerities  and 
acts  of  religious  contemplation.  "  For,"  said  he, 
"the  observance  of  those  austerities  and  that 
meditation  are  of  more  value  than  a  whole  hun- 
dred days  devoted  to  preaching." 

The  Buddha  also  notified  these  wise  followers 


206  Prince  Siddartha. 

that  some  of  them  would  lose  their  lives  —  not  on 
account  of  their  birth  into  the  world  and  for  fol- 
lowing him,  but  because  of  acts  or  misdeeds  or 
mistakes  committed  in  a  previous  state  of  existence 
— their  causal  stage.  Others  he  said  would  be 
persecuted  by  the  heretics,  but  this  also  would  be 
because  of  acts  committed  during  a  past  causal 
stage  of  being. 

When  the  Buddha  preached  this  sermon  he  was 
seventy-nine  years  of  age.  He  appeared  exceed- 
ingly weak  and  frail,  and  the  several  thousand 
disciples  about  him  were  anxious  concerning  him. 


CHAPTER   XXIII. 

THE   BUDDHA   ENTERS   NIRVANA.1 

ri  THE  Buddha,  who  had  obtained  nonsurpassed, 
-*•  perfect  enlightenment,  was  now  about  to 
enter  Nirvana.  The  Bodhisatvas  of  the  lands 
of  equal  enlightenment  and  the  Arhats  of  the 
three  ways  and  the  four  sequences  were  anxious 
and  full  of  regret  that  one  who  had  made  affinity 
with  the  greatest  benevolence  was  about  to  pass 
away.  Even  the  color  of  the  sky  became  somber 
because  of  sympathy  with  the  event.  Kings  of 
countries  both  far  and  near,  on  hearing  of  the 
approaching  death  of  Buddha,  hastened  to  see 
him  before  he  expired. 

When  the  Buddha's  last  moments  came,  the 
eight  great  dragon  kings  and  the  king  of  the 
demons  came  to  him  with  their  subject  follow- 
ers in  order  to  receive  enlightenment  and  to  form 
affinity  with  him. 

Even  the  birds  and  the  beasts  came  from  far 
and  near,  and  with  drooping  wings  or  with  bowed 
heads  expressed  their  sorrow  and  regret. 

1  This  is  the  heading  in  the  original. 
307 


208  Prince  Siddartha. 

The  profound  sorrow  that  was  thus  felt  under 
the  heavens  produced  a  like  sorrow  above  the 
heavens,  and  bright  lights  shone  out  and  about 
the  person  of  the  Buddha  in  order  to  protect  him. 

The  news  of  the  approaching  death  was  made 
known  in  the  heaven  where  Indra  has  his  abode. 
Indra's  queen,  on  hearing  the  news  and  because 
of  the  great  favors  she  had  received  from  the 
Buddha  in  the  past,  desired  exceedingly  to  see 
him  before  his  death.  Indra,  on  hearing  her  re- 
quest, at  once  commanded  the  youths  of  his  suite, 
who  possessed  the  power  of  supernatural  move- 
ment through  space,  to  prepare  a  chariot  for  the 
queen.  This  chariot  was  composed  of  eight 
leaves,  and  was  affixed  to  clouds  of  five  colors. 
The  queen,  taking  with  her  a  vial  containing  the 
elixir  of  immortal  youth,  mounted  the  chariot 
and  hastened  away  to  the  under  world  where  the 
Buddha  was  dying.  She  had  not  proceeded  very 
far,  however,  before  seven  monster  birds  came 
flying  towards  her  chariot  and  set  themselves  to 
hinder  its  descent.  They  were  so  persistent .  in 
their  efforts  to  arrest  her  progress  that  they 
effectually  barred  the  way  to  the  under  world. 

The  queen  was  profoundly  sorry  at  her  inability 
to  overcome  the  opposition  of  these  monster  birds, 


Buddha's  End. 


The  Buddha  Enters  Nirvana.  209 

yet  she  was  determined  to  send  the  vial  contain- 
ing the  elixir  of  immortal  youth  by  some  other 
method.  Taking  the  vial  in  her  hand  she  said  to 
it:  " I  wish  exceedingly  to  take  and  present  this 
to  the  Buddha  myself,  but  as  I  am  hindered  both 
as  to  body  and  mind,  do  thou  go  and  deliver  thy- 
self over  to  him."  She  threw  the  vial  downward 
into  space,  but  as  it  fell  to  the  under  world  it 
caught  on  the  branch  of  a  tree ;  hence  the  Buddha 
never  received  it. 

The  Buddha  died  on  the  fifteenth  day  of  the 
second  month  of  the  year  and  at  the  first  hour  of 
the  day.  Putting  his  head  towards  the  north, 
lying  on  his  right  side,  and  facing  the  west  he 
returned  to  the  capital  of  Jakkwo  (extinction 
of  light). 

Several  hundred  kings,  many  thousands  of  Ar- 
hats,  the  eight  dragon  kings,  and  fifty  varieties 
of  birds  and  beasts  met  together  and  bitterly 
lamented  his  death. 

The  Arhats  reverently  placed  the  body  of  the 
Buddha  in  a  golden  coffin  and  then  conveyed  it 
to  the  place  of  cremation.  The  seven  wise  dis- 
ciples carried  the  front  of  the  casket  and  the  ten 
great  disciples  the  rear.  Sixteen  Arhats  preceded 
the  coffin,  beating  gongs  and  drums  and  reciting 


210  Prince  Siddartha. 

hymns  of  praise.  Five  hundred  Arhats  preceded 
and  followed  the  casket  and  recited  passages  from 
the  sacred  canons.1  Fifty-two  Bodhisatvas  formed 
part  of  the  funeral  procession.  They  bore  in 
their  hands  the  sacred  vessels,  the  banner  of  gems, 
the  flowers,  and  the  burning  lights. 

The  ten  great  disciples  were  each  notable  for 
some  remarkable  ability  or  power.  One  was  the 
best  in  all  priestly  duties ;  another  was  the  ablest 
in  remembering  the  instruction  given  by  Buddha ; 
another  was  noted  for  his  superior  wisdom ;  an- 
other for  his  ability  to  understand  the  doctrine  of 
emptiness,  vacuity,  nothingness ;  another  was  the 
ablest  preacher ;  another  had  the  most  remarkable 
supernatural  powers ;  another  was  the  most  power- 
ful reasoner ;  another  had  the  most  heavenly  eyes 
—  that  is,  the  power  of  observation  ;  another  was 
the  most  exact  and  scrupulous  in  keeping  each 
and  all  of  the  commandments ;  while  yet  another 
was  conspicuous  for  his  ability  to  perform  the 
most  protracted  secret  austerities.  All  these  be- 
came disciples  because  of  their  discontent  with 
this  evil  world,  and  their  weariness  and  loathing 

irThe  Buddhist  scriptures  were  not  committed  to  writing  until  several 
hundred  years  after  Buddha's  death;  hence  these  canons  must  have 
been  portions  of  Buddha's  own  sermons,  or  else  portions  of  the  ancient 
Vedas  or  other  sacred  books  of  India. 


The  Buddha  Enters  Nirvana.  211 

of  their  own  condition  in  it.  They  accepted  the 
teachings  of  Buddha  that  their  unhappy  condition 
in  the  present  life  was  but  the  natural  and  proper 
effect  of  ill-doing  in  their  causal  stage  of  being. 
They  acknowledged  their  own  blameworthiness 
for  their  present  condition,  and  confessed  it  all 
to  the  Buddha.  He  in  turn  had  a  particular  pity 
and  love  for  them ;  hence  the  sorrow  of  these  ten 
at  the  passing  away  of  Buddha  was  greater  than 
the  sorrow  of  the  others. 

The  sixteen  Arhats  who  preceded  the  golden 
coffin  were  also  the  most  celebrated  of  the  par- 
ticular five  hundred,  as  they  had  heard  all  the 
teachings  of  the  Buddha  from  the  time  he  first 
began  to  preach. 

These  sixteen  were  brothers  of  the  same  sect 
with  the  Buddha  while  he  was  performing  the 
austerities  of  his  causal  stage,  yet  they  became 
his  disciples  and  lamented  deeply  his  death. 
Their  rank  was  that  of  Bodhisatva  of  deliverance. 

All  the  other  Arhats  and  followers,  because  of 
their  having  also  made  affinity  with  the  Buddha  in 
his  causal :  stage  regretted  and  lamented  his  death. 

1  The  terms  "  causal "  stage  and  "  effect "  stage  or  condition  are  used 
very  loosely  in  this  biography.  It  is  hard  to  tell  whether  the  period 
indicated  is  one  enjoyed  or  suffered  during  the  present  life,  or  during 
some  life  in  periods,  centuries,  or  ages  iii  the  hoary  past. 


212  Prince  Siddartha. 

The  Bodhisatvas,  Arhats,  and  disciples  decided 
to  cremate  the  body  of  their  august  teacher,  and 
to  use  only  the  fragrant  sandalwood  as  fuel. 

The  kings  of  the  countries  near  by,  arid  of 
those  far  off  as  well,  together  with  the  eight 
dragon  kings,  the  demon  king,  the  many  thousand 
followers,  and  great  masses  of  the  people,  both 
wise  and  ignorant,  flocked  to  the  place  and  wor- 
shiped the  coffin  and  the  Buddha. 

The  Arhats  recited  passages  from  the  Book  of 
Wisdom,  and  other  sacred  works,  and  performed 
their  devotions  and  austerities  prior  to  the  setting 
of  fire  to  the  funeral  pyre. 

In  due  time  fire  was  set  to  the  accumulated 
material ;  but  strange  to  say,  smoke  even  refused 
to  come  forth.  The  Arhats  were  greatly  surprised 
at  this,  and  to  remedy  any  possible  difficulty  they 
gathered  up  and  placed  on  the  fuel  the  tinder-like 
bark  of  hemp  stalks,  torch  material,  pine  cones, 
and  withered  leaves  of  the  aloe  tree.  They  then 
saturated  the  whole  with  a  combustible  oil,  and 
again  set  fire  to  the  heap. 

This  attempt  to  cremate  the  body  was  as  unsuc- 
cessful as  the  first.  The  Arhats,  the  kings,  the 
disciples,  and  the  several  myriads  of  people  who 
were  present  were  astonished  beyond  measure. 


TJie  Buddha  Enters  Nirvana.  213 

Fire  was  applied  again  and  again,  and  yet  many 
times  more  ;  but  the  fuel  refused  to  burn. 

Wearied  and  disappointed  with  their  efforts, 
and  not  knowing  what  else  to  do,  the  Arhats  and 
disciples  desisted  from  their  labor,  and  sitting 
down  began  to  recite  the  words  and  magical  for- 
mula of  the  Book  of  Wisdom.  They  also  per- 
formed the  austerities  associated  with  the  period 
of  profound  religious  contemplation.  These  things 
they  continued  to  do  during  seven  successive 
nights  and  days. 

During  this  period  Kasho,  the  first  of  all  the 
Arhats,  was  absent  for  the  purpose  of  perform- 
ing especial  religious  meditation  and  austerities. 
When  he  learned  by  intuition  of  the  death  of  the 
Buddha,  he  made  his  way  to  the  place  where  the 
funeral  was  to  occur.  When  he  saw  the  seven 
wise  disciples,  the  ten  great  disciples,  the  sixteen 
supreme  Arhats,  the  fifty-two  Bodhisatvas,  and 
the  hosts  of  disciples  from  the  ten  lands  of  equal 
enlightenment,  he  came  before  Ananda,  the  chief 
of  all  present,  and  asked  him  what  all  the  myriads 
of  people  were  lamenting  about. 

Ananda  was  enraged  at  the  question,  and  said : 
"  What  do  you  mean  by  such  a  remark  ?  Why  do 
you  put  such  a  question  ?  It  is  of  course  to  be 


214  Prince  Siddartha. 

presumed  that  the  accumulated  merits  of  such 
a  person  as  you,  who  became  a  follower  of  the 
Buddha  at  the  time  of  his  descent  from  the 
mountain  where  he  had  obtained  perfect  enlight- 
enment, should  be  far  superior  to  that  of  others, 
but  I  want  you  to  understand  that  the  love  of  the 
Buddha  for  those  of  us  who  have  clung  to  him 
during  these  forty-nine  years  is  as  great  as  his 
love  for  you.  We  are  lamenting  his  death,  which 
is  known  as  widely  as  the  heavens  extend.  Look 
for  yourself  and  see  that  even  venomous  reptiles, 
monster  dragons,  birds,  and  beasts  sympathize 
with  us,  and  have  gathered  together  here  to  be- 
moan his  death.  Why  is  it  therefore  that  you 
ask  us  why  we  are  thus  lamenting  in  this  place  ?  " 

Kasho  replied,  saying  that  he  thought  that 
Anauda  had  better  devote  a  little  more  time  to 
the  performance  of  religious  meditations  and  re- 
ligious austerities.  He  then  laughed  out  boister- 
ously three  times,  and  thus  amazed  the  entire 
multitude  present. 

Some  of  the  people  thought  that  Kasho  through 
sudden  surprise  and  grief  had  lost  his  reason. 
Others  thought  that  he  laughed  at  them  for  com- 
ing from  so  far  and  for  the  lamentation  they  were 
making.  Others  thought  that  the  extraordinary 


The  Buddha  Enters  Nirvana.  215 

outburst  of  mirth-  might  be  but  another  of  the 
wonders  incident  to  the  funeral,  and  there  might 
be  some  profound  reason  in  it  after  all. 

After  a  period  of  perplexed  discussion  all  set- 
tled down  to  quiet,  and  to  see  what  other  extraor- 
dinary thing  would  occur. 

Kasho  now  rose  up  and  said :  "  There  is  nothing 
the  matter  with  me.  I  am  neither  crazy  nor  pos- 
sessed. There  is  nothing  particularly  strange  or 
wonderful  about  the  Buddha's  death.  There  are 
three  things  about  this  event  that  I  am  interested 
in  and  glad  of;  hence  I  laughed  three  times  in 
order  to  express  that  interest  and  gladness. 

"The  Arhats,  who  know  full  well  the  three 
great  principles  taught  during  the  entire  nine  and 
forty  years  by  the  Buddha,  are  now  as  greatly 
astonished  at  his  death  as  if  some  strange,  unex- 
pected thing  had  happened,  and  they  lament  ac- 
cordingly. You  have  now  all  lost  your  arhatship 
and  have  lapsed  to  your  former  condition  of  com- 
mon humanity.  I  cannot  but  laugh  at  your  con- 
sternation and  disappointment.  This  is  the  reason 
for  my  first  fit  of  laughter. 

"  The  merits  that  the  Buddha  amassed  during 
the  forty-nine  years  of  life  as  our  teacher  are 
all  left  to  me.  This  is  a  wonderful  inheritance 


216  Prince  Siddartha. 

and  souvenir.  I  am  delighted  with  the  legacy. 
This  is  the  reason  for  my  second  fit  of  laughter. 

"The  Buddha,  uncreated  and  undestroyed,  is 
now  exhibiting  the  instability  and  evanescence  of 
all  things,  and  the  fact  that  birth  and  death,  being 
and  extinction  are  the  law  of  life,  and  that  extin- 
guishment or  extinction  is  pleasure.  In  order  to 
form  an  affinity  with  all  the  living  he  has  entered 
into  Nirvana.  This  he  has  done  in  order  to  learn 
whether  his  doctrines,  laws,  and  principles  are 
settled  in  the  hearts  of  the  Bodhisatvas,  the 
Arhats,  the  four  classes  of  disciples,  and  all  who 
heard  his  preaching,  and  he  is  at  this  moment 
shedding  tears  of  pity  over  you.  This  is  quite 
interesting  to  me,  and  it  is  the  reason  for  my 
third  fit  of  laughter.  If  now  there  are  any  other 
questions  you  would  like  to  ask,  do  so  without  the 
least  hesitation." 

Kasho  said  all  this  with  so  loud  a  voice  that  all 
the  heavens  reverberated  with  the  sound.  Ananda 
and  all  the  Arhats  expressed  themselves  as  very 
much  pleased  with  Kasho's  reasons  for  the  three 
fits  of  laughter  he  had  indulged  in. 

Kasho  now  asked  Ananda  to  open  the  coffin,  as 
he  wished  to  look  once  more  on  the  face  of  the 
Buddha.  Ananda,  however,  refused  to  do  so, 


The  Buddha  Enters  Nirvana.  217 

saying  that  since  the  Buddha  had  been  dead  seven 
days,  decomposition  must  have  already  begun. 
Kasho  continuing  to  insist  on  the  coffin  being 
opened,  the  Buddha  himself  lifted  the  cover  and 
called  Kasho  to  his  side. 

The  Arhats,  on  seeing  that  the  Buddha  was 
still  alive,  regretted  exceedingly  that  they  had  put 
him  into  the  coffin  and  shut  him  in  before  he  was 
really  dead. 

Kasho,  taking  Ananda  by  the  hand,  went  to  the 
side  of  the  now  open  golden  casket.  The  Buddha 
stretched  out  both  his  hands  from  the  coffin,  and 
taking  off  his  garment  he  gave  that  and  his  food- 
or  begging-  bowl  to  Kasho.  His  shoulder  scarf 
and  the  mat  or  quilt  on  which  he  was  accus- 
tomed to  sit  and  sleep  he  gave  to  Ananda.  He 
then  closed  the  cover  of  his  coffin  and  shut  him- 
self in.  After  this  all  within  the  coffin  was  abso- 
lutely silent  and  still. 

Kasho  and  Ananda,  prostrating  themselves 
before  the  casket,  worshiped  the  Buddha.  The 
five  supernatural  incidents  of  the  cremation  of 
Buddha  now  occurred. 

First,  a  golden  light  shone  out  from  the  midst 
of  the  golden  coffin.  This  light  was  so  dazzling 
and  intense  that  neither  the  assembled  people  nor 


218  Prince  Siddartha. 

the  Arhats  could  bear  to  gaze  at  it.  It  shone  con- 
tinually for  three  days  and  three  nights. 

Second,  the  three  mysterious  lands,  the  hells 
and  paradise,  appeared  in  the  midst  of  the  light. 
Portions  of  the  Buddha's  mortal  frame  also  be- 
came visible. 

Third,  the  wisdom-fire  of  the  Buddha,  as  it  is 
called,  now  sprang  forth  from  the  golden  coffin 
spontaneously  and  ignited  the  sandalwood  that 
constituted  the  funeral  pyre. 

Fourth,  the  fire  changed  into  the  phoenix  flame, 
and  continued  to  burn  on  and  on  without  cessation 
or  diminution. 

Fifth,  at  length  Buddha's  Shari1  appeared  as 
the  result  of  the  cremation  of  his  body.  As  soon 
as  it  did  so,  the  Arhats,  the  kings,  and  all  the 
people  prostrated  themselves  before  the  precious 
relic  and  with  folded  hands  worshiped  it. 

The  Shari  was  not  visible  until  after  a  long 
period  of  waiting.  The  wisdom-fire  of  the 
Buddha  that  ignited  the  sandalwood  of  the  funeral 
pyre  burned  so  fiercely  and  the  heat  was  so  intense 


irThe  ShariiB  said  to  be  a  hard,  glittering,  gemlike  substance  found 
in  the  cremated  ashes  of  the  dead.  The  dictionary  explanation  is  as 
follows :  "  Shari,  a  small,  hard  substance  like  a  gem,  supposed  to  be 
left  in  the  ashes  after  burning  the  dead  body  of  a  Buddhist  saint:  this 
is  preserved  as  a  relic,  held  in  great  veneration,  and  worshiped." 


The  Buddha  Enters  Nirvana.  219 

that  no  one  could  go  near  it.  Smoke  ceased  to 
arise,  and  the  color  of  the  fire  could  not  be  seen, 
but  the  heat  continued  to  be  excessive.  This  fire 
lasted  without  interruption  seven  days  and  seven 
nights.  The  multitude  finally  decided  to  change 
the  course  of  the  river,  on  the  banks  of  which  the 
cremation  took  place,  and  so  extinguish  the  extra- 
ordinary and  unbearable  fire.  They  succeeded  in 
turning  the  entire  flow  of  the  river  on  the  fire, 
but  the  fire  was  not  quenched.  It  continued  to 
burn  on  as  fiercely  as  before. 

The  Arhats  now  entreated  the  dragon  kings  to 
pour  their  dragon  water  on  the  fire  and  so  put  it 
out.  They  consented  to  do  so,  and  entering  the 
bed  of  the  river  they  ascended  into  the  sky  with 
their  followers.  Heavy  rain  at  once  began  to  fall 
and  continued  to  do  so  for  three  successive  days 
and  nights,  but  the  fire  continued  to  burn  as 
fiercely  and  as  intensely  as  before.  The  excess  of 
rainfall  brought  distress  on  the  people  and  they 
made  request  of  the  Arhats  that  they  would  en- 
treat the  dragon  kings  to  cease  pouring  down 
such  a  deluge  of  water  from  the  heavens. 

Kasho,  Ananda,  and  the  others  of  the  seven 
wise  disciples,  and  the  ten  great  disciples,  together 
with  the  sixteen  chief  Arhats,  the  fifty-two 


220  Prince  Siddartha. 

Bodhisatvas,  the  eight  dragon  kings,  and  all  the 
multitude  of  the  people  were  greatly  confirmed 
in  their  faith  by  these  wonderful  incidents,  and 
so  waited  until  the  fire  should  die  out  itself. 

Their  faith  and  patience  were  at  length  re- 
warded by  the  appearance  of  the  Shari  and  the 
dying  down  by  itself  of  the  fire. 

When  the  Shari  was  secured,  the  entire  multi- 
tude prostrated  themselves  and  worshiped  it  as 
the  Buddha. 


CHAPTER  XXIV. 
THE  BUDDHA'S  SHAKI. 

rr^HE  fact  of  the  continued  burning  of  the 
extraordinary  fire  became  known  through- 
out all  the  lands  adjoining  the  four  seas.  The 
king  of  Indra,  having  made  a  solemn  promise  to 
take  charge  of  the  Buddha's  Shari  and  put  it  for 
safe  keeping  in  an  iron  tower  or  pagoda  in  the 
south  heaven,  sent  his  queen  with  an  escort  of  the 
immortal  youths  from  his  kingdom  to  take  pos- 
session of  the  relic  and  convey  it  to  the  place 
prepared  for  it. 

As  the  queen  descended  within  the  precincts  of 
the  cremation  ground,  the  kings,  Arhats,  and  all 
the  people,  recognizing  her,  prostrated  themselves 
before  her  and  did  her  reverence. 

When  the  queen,  who  had  enjoyed  relations  of 
the  most  intimate  affinity  with  the  Buddha  dur- 
ing at  least  two  successive  ages,  and  who  had 
promised  to  entertain  the  Buddha  when  he  should 
again  make  his  appearance  in  this  world,  drew 

near  the  still  fiercely  burning  fire,  the  intense  heat 

221 


222  Prince  Siddariha. 

changed  at  once  into  a  cool  breeze,  and  the  sand 
of  the  seven  treasures  spread  over  the  ashes  of 
the  wood. 

The  king  of  Indra  now  appeared  in  person  at 
the  place  of  cremation  with  a  golden  casket,  which 
was  carried  by  an  immortal  youth  from  his  realm. 
The  ashes  of  the  sandalwood  and  of  the  body  of 
the  Buddha  had  been  so  thoroughly  washed  by  the 
rain  poured  out  by  the  dragon  kings  that  the 
Shari  was  exposed  and  lay  plainly  in  sight,  glitter- 
ing like  a  diamond  of  the  first  water. 

Indra  took  possession  of  the  gem  and  placed  it 
in  the  golden  casket  he  had  brought  for  its  recep- 
tion. He  then  made  preparation  for  an  immedi- 
ate return  to  his  heavenly  abode. 

The  kings,  Arhats,  and  people  on  seeing  this 
appropriation  of  the  Shari,  and  dissatisfied  with 
the  monopoly,  said  to  Indra  that  it  was  not  fair 
that  he  should  thus  make  off  bodily  with  that 
which  they  all  desired  to  have  a  portion  of ;  and 
they  entreated  him  to  break  it  up  and  give  to  each 
of  them  a  single  grain. 

Indra  replied  that  if  they  had  really  and  truly 
made  affinity  with  the  Buddha  they  would  find 
Shari  enough  for  each  and  all  of  them  in  the 
cremated  ashes  before  them.  In  case,  however, 


The  Buddha's  SharL 

they  failed  to  find  enough  to  go  around,  he  prom- 
ised to  break  up  the  Shari  in  his  possession  and 
give  to  each  one  a  single  grain.  He  also  said  that 
the  Shari  now  in  his  possession  he  intended  to 
place  in  an  iron  tower  or  pagoda  in  his  realm,  and 
that  not  one  of  them  was  to  come  near  to  it  to 
defile  it  with  their  unclean  persons. 

The  kings,  Arhats,  and  disciples  searched  dili- 
gently in  the  cremated  ashes  for  other  Shari,  and 
their  search  was  rewarded  by  the  discovery  of 
enough  for  each  and  all. 

Indra  and  his  queen  now  ascended  to  the 
heavens,  and  placing  the  Buddha's  Shari  in  the 
iron  pagoda,  held  a  fete  in  its  honor  during  an 
entire  hundred  days. 

The  hundred  kings  of  as  many  countries  re- 
turned to  their  respective  palaces  with  their  fol- 
lowers, bearing  with  them  Shari  of  the  Buddha. 
As  each  arrived  at  his  destination  he  set  up  the 
Shari  in  an  exalted  place,  gave  a  fe'te  of  a  hun- 
dred days  in  its  honor,  and  caused  it  to  be  wor- 
shiped as  the  living  Buddha  by  all  the  people 
of  his  realm. 

The  eight  dragon  kings,  perceiving  the  truth  of 
the  teachings  of  the  Buddha,  and  recognizing  him 
as  the  Buddha  of  unsurpassed  merits,  and  as  the 


224  Prince  Siddartlia. 

one  who  delivers  from  the  sufferings  of  the  five 
waters  and  the  three  burnings,  took  each  a  Shari 
to  his  own  kingdom  and  palace  in  the  depths  of 
the  sea,  and  worshiping  it  as  the  Buddha,  honored 
and  believed  him  more  and  more. 

The  Bodhisatvas  also  took  Shari  with  them  and 
went  their  respective  ways. 

The  Arhats,  obeying  the  commands  of  the 
Buddha,  separated  and  went  to  their  distant 
places,  as  he  had,  indicated,  bearing  Shari  with  them. 
Arrived  at  their  respective  destinations,  they 
offered  up  food  and  flowers  to  the  Shari  as  to  the 
living  Buddha  and  recited  passages  from  the  Book 
of  Wisdom  during  a  period  of  one  hundred  days. 

Others  who  were  only  novitiate  priests  or  less, 
and  whose  homes  were  in  other  places,  also  offered 
up  food  before  the  Shari  they  possessed  and  re- 
cited passages  from  the  second  canon,  as  though 
they  saw  the  person,  and  were  performing  those 
acts  in  the  presence  of  the  living  Buddha.  This 
they  also  continued  to  do  for  a  full  hundred  days. 

Thus  ends  the  life  of  Prince  Siddartha,  the 
Japanese  Buddha. 


CHAPTER   XXV. 


TN  a  former  chapter  Buddha  is  represented  as 
•A-  having  ascended  on  a  cloud  to  the  heavens 
with  several  of  his  followers,  and  having  made  an 
official  and  friendly  call  on  the  king  of  Indra  and 
his  queen.  He  also  claimed  one  of  the  three 
heavens,  visited  at  that  time,  as  his  own  particular 
paradise.  This  doctrine  of  a  Buddha's  paradise, 
whether  it  had  its  germ  in  the  original  teachings 
of  Buddha  or  not,  has  taken  strong  possession  of 
the  leading  minds  of  the  Buddhists  of  the  North- 
ern school,  and  they  have  elaborated  it  very  beau- 
tifully and  effectively.  The  same  is  true  of  the 
Buddhist  hells,  although  the  word  horribly  in- 
stead of  beautifully  must  necessarily  be  used 
when  speaking  of  that  part  of  the  Buddhistic 
doctrine  of  the  future. 

It  must  be  borne  in  mind  while  reading  this 
chapter  that  a  birth  into  and  a  residence  in 
paradise  does  not  mean  to  an  orthodox  Buddhist 
that  the  one  thus  born  and  residing  there  will 

225 


226  Prince  Siddartlia. 

continue  there  forever.  Far  from  it.  This  para- 
dise is  but  one  of  the  stages  on  the  path  toward 
perfection  —  that  is,  total  extinction  of  being. 
Life  in  this  paradise  is  obtained  by  a  concentrated 
accumulation  of  merits;  but  the  force  inherent 
in  those  merits  ultimately  dies  out  —  according  to 
the  teaching  of  orthodox  Buddhism  —  as  power 
wanes  and  dies  out  of  an  electric  motor  when  the 
producing  machinery  ceases  to  be  active.  When 
this  occurs,  another  birth,  as  a  man,  becomes  nec- 
essary. It  is  expected  that  this  following  birth 
will  ultimate  in  perfection,  though  it  may  ulti- 
mate in  a  series  of  acts  involving  demerit.  In 
that  case  the  whole  weary  round  of  birth  and 
rebirth  as  insect,  reptile,  bird,  beast,  demon,  or 
sufferer  of  the  horrible  tortures  of  the  awful  hells 
may  have  to  be  again  trod  through  countless  ages 
of  time.  The  Buddhistic  paradise  is  only  a 
delightful  resting  place  for  the  time  being,  and 
not  a  permanent  abode,  as  Christians  think  of 
their  heaven. 

Two,  however,  of  the  many  Buddhist  sects  of 
Japan,  the  Shiu  and  the  Jodo,  make  a  permanency 
of  this  paradise  —  at  least  so  far  as  instruction  of 
the  masses  goes.  Esoteric  or  priestly  Buddhism 
is  essentially  the  same  with  all  sects  and  in  all 


The  Buddha's  Paradise.  227 

Buddhist  lands.  Exoteric  or  popular  Buddhism 
varies  with  each  nation.  The  differing  sects  also 
of  each  nation  have  tenets  peculiar  to  themselves 
which  they  teach  to  the  common  people.  The 
two  sects  in  Japan  already  named,  the  Shiu  and 
the  Jodo,  particularly  emphasize  the  doctrines 
of  the  future  state.  They  allure  the  ignorant 
masses  with  the  doctrine  of  easy  access  to  a  bliss- 
ful paradise  on  the  one  hand,  and  terrify  them 
with  the  fear  of  as  easy  a  fall  into  the  awful  hells 
on  the  other.  Esoteric  or  priestly  Buddhism, 
however,  is  the  only  truly  orthodox  form  of  the 
religion. 

The  work  from  which  the  following  chapter  is 
taken  was  written  in  ancient  times  by  a  priest 
whose  name  was  Yei-Shiu.  The  book,  including 
a  detailed  representation  of  the  horribly  awful 
Buddhist  hells,  is  entitled  in  Japanese,  Ojo  Yoshu, 
and  is  issued  in  three  pamphlet-like,  fully  illus- 
trated books. 

Priest  Yei-Shiu  says  in  his  introduction  that  the 
easy  way  his  book  makes  known  of  entrance  into 
this  paradise  is  as  eyes  with  which  to  see  and  as 
feet  with  which  to  walk,  for  those  who  live  in  this 
(his)  weak  and  degenerate  age.  He  says  that 
those  who  are  intelligent  and  learned  can  study 


228  Prince  /Siddartha. 

the  esoteric  doctrines  of  Buddhism  for  them- 
selves ;  hence  what  he  has  studied  out  and  written 
here  is  for  the  benefit  of  the  ignorant  and  unin- 
telligent, although  priests  and  laymen  alike  will 
be  benefited  by  its  perusal.  He  says  also  that  it 
is  utterly  impossible  for  him  to  adequately  describe 
the  ten  delights  of  the  place  of  bliss  called  G-oku- 
raku  or  paradise,  and  that  what  he  has  written 
will  be  but  as  a  tickling  of  the  ear  with  the  hairs 
of  a  rabbit ! 

The  ten  delights  of  paradise,  as  given  by  Priest 
Yei-Shiu,  we  will  now  allow  him,  through  the 
medium  of  the  English  language,  to  expound  to 
a  wider  circle  of  readers  than  he  ever  could  have 
imagined  that  he  would  have.  If  what  he  has  to 
say  to  the  present  reader  is  as  pleasurable  as  he 
supposed  the  tickling  of  the  ear  with  the  hairs  of 
a  rabbit  to  be,  the  writer  will  feel  well  paid  for 
the  labor  expended  on  the  translation  and  the 
rendering  into  English  of  this  very  interesting 
attempt  of  the  human  mind  to  imagine  out  the 
highest  possible  delights  of  a  paradisaical  state  of 
existence. 

It  is,  however,  almost  certain  that  some  of  the 
ideas  used  by  the  Northern  school  of  Buddhists 
concerning  both  Buddha  and  the  future  state 


The  Buddha's  Paradise.  229 

of  existence  came  from  Christian  sources.  The 
Buddhist  canon  of  scriptures  as  used  by  the 
Southern  division  was  first  compiled  in  Ceylon 
between  the  years  A.D.  412  and  432.  The  Northern 
division  uses  the  same  general  books,  but  it  seems 
to  have  expanded  and  enlarged  them  to  suit  its 
own  opinions.  Northern  Buddhism  took  its  way 
through  Northern  India,  Cashmere,  Nepaul,  Thi- 
bet, China,  Mongolia,  and  Korea  to  Japan. 

Thibet  and  China  were  connected  by  trade; 
hence,  although  China  had  received  some  of  its 
Buddhism  directly  from  India,  Thibet  sent  mis- 
sionaries to  labor  in  that  country  even  before  the 
religion  was  fully  established  within  its  own 
bounds.  About  the  middle  of  the  fifth  century 
Nestorian  Christian  missionaries  made  their  way 
into  central  Asia,  as  well  as  into  northern  China, 
and  made  numbers  of  Buddhist  priests  acquainted 
with  the  facts  of  the  life  of  Christ  and  the  essen- 
tial doctrines  of  Christianity.  Buddhism  has 
never  had  any  scruples  in  appropriating  the  teach- 
ings of  other  religions  when  their  adoption  would 
facilitate  success  for  itself.  It  is  not  therefore 
unreasonable  to  suppose  that  the  facts  and  ideas 
received  by  the  Buddhist  priests  of  Thibet  from 
the  Nestorian  Christian  missionaries  were  utilized 


230  Prince  Siddartha. 

when  a  life  of  Buddha  was  written ;  and  latex 
when  the  doctrines  of  a  heaven  of  delights  and  a 
hell  of  horrors  were  found  useful  in  bringing  the 
masses  into  subjection  and  in  holding  them  there. 
Yet,  while  the  germ  ideas  are  doubtless  of  Chris- 
tian origin,  the  elaboration  is  entirely  Oriental 
and  Buddhistic. 

DELIGHT   THE   FIRST. 

The  first  delight  that  a  good  man  experiences 
on  his  death  is  that  of  being  met,  escorted,  and 
welcomed  into  paradise  by  twenty-five  Bodhisat- 
vas  and  thousands  of  Buddhist  ascetics  and 
priests.  Clouds  of  piirple  spread  out  over  the 
western  sky,  flowers  fall  in  showers  like  rain, 
sweet  mysterious  odors  and  soft  music  fill  the  air, 
and  a  golden  light  suffuses  every  object  when  the 
dying  saint  first  looks  on  the  Buddha.  The  all- 
merciful  Kwannon  (goddess  of  mercy)  comes 
forward  with  outstretched  hands,  and,  bearing  for 
him  a  raised  treasure-dais,  on  which  he  may  rest, 
welcomes  him.  The  Bodhisatvas,  together  with 
innumerable  saints,  unite  their  voices  in  praising 
him,  saying,  "  How  good  a  man  you  are !  You 
have  indeed  repented  of  your  evil  deeds.  You 
have  accumulated  vast  merits  by  diligently  doing 


TJie  Buddha's  Paradise.  231 

that  which  is  good,  by  being  constantly  merciful 
and  right,  by  adopting  wisdom  as  your  portion 
instead  of  the  evil  lusts  of  the  world.  You  have 
also  gained  the  favor  of  the  Buddha  by  worshiping 
him  without  doubting,  and  by  all  your  acts  of 
true  faith.  Because  of  all  this  we  welcome  you 
to  this  paradise."  They  then  extend  their  hands 
and  receive  him  into  their  midst. 

On  seeing  the  Buddha  before  his  eyes  the  heart 
of  the  saint  overflows  with  joy  similar  to  that 
he  experienced  when  engaged  in  the  profoundest 
religious  meditation.  When  he  places  the  soles 
of  his  feet  on  the  raised  dais  of  the  lotus  flower 
he  closes  his  eyes  in  deep  humility.  He  afterwards 
accompanies  the  Buddha,  Bodhisatvas,  and  saints, 
and  is  really  born  into  the  blissful  paradise.  The 
accumulated  pleasures  of  four  hundred  millions 
of  years  enjoyed  in  all  other  places  are  not  to  be 
compared  with  a  single  moment  of  the  delights  of 
being  thus  met  and  welcomed. 

These  delights,  however,  pass  away  when  the 
power  of  the  accumulated  merits  is  exhausted, 
and  the  man  again  becomes  subject  to  the  law  of 
rebirth.  While  the  saint,  after  passing  through 
the  sea  of  sufferings  in  the  lower  world,  is  seated 
on  the  lotus  flower  of  delight  his  joy  is  indescrib- 


232  Prince  Siddartha. 

able.  An  ancient  sage  says  of  this :  "  He  who 
is  born  into  paradise  has  immeasurable  merit 
and  delight ;  hence  I  have  consecrated  my  life  to 
Buddha,  as  I  desire  to  be  born  there  too." 

DELIGHT  THE   SECOND. 

The  second  delight  consists  in  the  joy  of  see- 
ing the  first  blooming  of  the  lotus  flower.  This 
delight  is  a  thousandfold  greater  than  the  first 
one  experienced  by  the  reborn  ascetic  or  saint. 
His  joy  now  is  as  great  as  that  of  a  blind  man 
who  after  lifelong  blindness  first  sees  the  light; 
or  it  is  like  that  of  a  rustic  who  first  sees  the 
interior  of  a  palace. 

The  saint,  on  looking  at  himself,  perceives  that 
he  has  a  body  like  unto  pure  gold,  that  his  cloth- 
ing is  of  the  richest  material  adorned  with  golden 
tassels,  that  he  has  on  a  crown  composed  of  the 
most  precious  gems  and  a  necklace  of  similar 
material.  His  eyes  become  clear  and  pure 
through  beholding  the  Buddha,  and  he  hears  as 
of  old  the  preaching  of  the  law  and  the  doctrines. 

Everything  is  new,  strange,  and  mysterious  to 
him.  Look  which  way  he  may,  he  sees  magnifi- 
cence and  splendor  which  no  language  can  ex- 
press, and  his  eyes  are  taken  captive  and  they 


The  Blooming  of  the  Lotus  Flower. 


The  Buddha's  Paradise.  233 

go  astray  hither  and  thither  on  the  clouds.  The 
voice  of  the  sacred  teaching  is  full  and  clear  in 
this  land  of  treasures.  Here  are  palaces  of  gold 
and  vast  houses  built  of  gems.  Here  also  are 
forests  of  richest  green,  and  lakes  of  treasure 
resplendent  both  within  and  without  in  which 
wild  and  other  flying  birds  take  their  delight. 
The  saints  who  come  here  are  as  the  sands  of  a 
river,  as  the  drops  of  showers  of  rain.  Of  the 
saints  who  live  here  some  are  floating  up  in  the 
sky,  some  are  seated  on  the  tops  of  the  palaces, 
some  are  reading  the  sacred  books,  some  are 
preaching  the  doctrines,  while  others  are  engaged 
in  silent,  reposeful,  religious  meditation.  Some 
again  cross  to  the  river  and  bathe  in  its  waters, 
while  yet  others  make  music  and  scatter  flowers, 
going  hither  and  thither  from  palace  to  palace. 
All,  however,  unite  in  worshiping  the  Buddha 
and  in  chanting  praises  to  him.  The  Buddhas 
and  Bodhisatvas  of  the  place  are  as  numerous 
as  the  clouds  and  the  flowers,  and  cannot  be 
described  in  detail. 

When  we  turn  our  eyes  on  Nyorai  (the 
Buddha)  we  see  him  seated  on  the  lotus  flower 
for  a  throne  in  the  midst  of  the  treasure  lake. 
Kwannon  and  Geishi  sit  with  great  dignity,  the 


234  Prince  Siddartha. 

one  on  his  right  and  the  other  on  his  left,  and 
both  on  thrones  of  the  lotus  flower.  An  infinite 
number  of  saints  are  seated  all  around  these 
figures.  At  the  foot  of  each  of  the  treasure 
trees  that  surround  the  lake  a  Buddha  and  two 
Bodhisatvas  are  seated,  whose  persons  shine  with 
brightness.  They  are  clothed  in  the  richest  of 
garments,  and  the  ground  about  them  is  covered 
with  crystals  whose  light  is  as  that  of  an  infinite 
number  of  torches  shining  through  a  dark  night. 

Kwannon  and  Geishi  now  descend  from  their 
lotus-flower  thrones  and  come  before  the  saint 
and  comfort  him  with  voices  of  great  compassion. 
The  saint  then  descends  from  his  dais  of  lotus 
flowers  and  prostrates  himself  with  his  face  to  the 
ground.  Two  Bodhisatvas  now  conduct  him  into 
the  presence  of  the  Buddha,  whose  noble  form  of 
a  thousand  virtues  he  worships,  kneeling  on  the 
steps  of  the  seven  treasures.  He  now  hears  of 
the  one  real  and  true  path,  and  enters  the  sea 
of  the  satisfaction  of  all  desires.  Tears  of  joy 
like  torrents  of  rain  flow  down  his  cheeks,  and 
his  heart,  long  hungry  for  the  full  truth,  is 
satisfied. 

A  Bodhisatva  has  left  us  this  saying :  "  Although 
one  may  have  the  root  of  goodness  within  him, 


The  Buddha's  Paradise.  235 

yet  if  he  have  doubt,  the  lotus  flower  will  not 
bloom  for  him.  Those  only  who  are  full  of  faith, 
and  who  are  clean  and  pure  can  see  the  Buddha 
and  the  blooming  of  the  lotus  flower." 

DELIGHT  THE  THIED. 

The  third  delight  consists  in  the  acquisition  of 
supernatural  power.  The  inhabitants  of  paradise 
have  bodies  of  a  golden  color,  which  are  of  like 
color  and  purity  both  within  and  without.  Their 
bodies  also  emit  a  bright  shining  light,  and 
possess  the  thirty-two  marks  or  features  of  the 
Buddha.  There  is  nothing  in  this  lower  world 
with  which  to  compare  the  ornament  and  gran- 
deur of  the  bodies  of  the  living  beings  in  para- 
dise. The  color  and  the  shining  light  of  the 
bodies  of  even  Buddha's  humblest  followers  are 
as  here  described.  The  light  that  shines  out  from 
the  form  of  a  Bodhisatva  shines  out  and  illumines 
to  a  distance  of  a  hundred  yojona,  myriads  on 
myriads  of  miles,  although  some  say  that  this 
light  penetrates  to  a  distance  of  a  hundred 
thousand  yojona.  The  noblest  and  richest  of  the 
kings  and  the  emperors  of  the  countries  of  this 
lower  earth,  when  clad  in  their  most  magnificent 
garments  and  decorated  with  their  costliest  jewels 


[UNIVERSITY  J 

OF  / 


236  Prince  Siddartha. 

and  gems,  seem  as  beggars  in  comparison  with 
the  richness  and  splendor  of  those  who  dwell  in 
the  Buddha's  paradise. 

The  dwellers  in  this  paradise  obtain  five  super- 
natural powers.  By  means  of  them  they  can  see 
all  that  is  being  transacted  in  the  whole  universe 
without  moving  from  their  places,  if  that  be  their 
desire.  In  the  same  way  they  can  hear  all  that  is 
said  in  the  entire  universe.  They  can  also  per- 
ceive what  is  in  the  thoughts  and  hearts  of  all 
living  things  as  clearly  as  we  can  see  objects 
reflected  in  a  mirror.  The  whole  universe  comes 
to  lie  at  their  feet,  as  it  were,  if  that  be  their 
desire.  As "  to  travel,  though  they  journey  over 
the  millions  on  millions  of  miles  of  mountain  and 
valley  through  all  the  countries  of  the  earth,  they 
know  of  no  weariness. 

These  wonderful  powers  the  dwellers  in  the 
lower  world  may  well  be  envious  of.  Who  in 
this  world  has  obtained  even  one  of  these  five 
supernatural  powers?  Who  has  obtained  even 
one  of  the  thirty-two  marks  of  a  Buddha  ?  Who 
can  light  anything  without  a  match?  Who  can 
make  .anything  to  glisten  and  shine  without  the 
aid  of  the  sun  ?  Who  can  go  even  to  the  nearest 
place  without  walking?  Who  can  see  objects 


The  Buddha's  Paradise.  237 

even  through  the  thinnest  paper?  Who  can 
know  the  thought  or  desire  that  is  in  the  heart  of 
another?  All  in  this  lower  world  are  confined 
and  hindered  as  though  shut  up  in  a  cage.  How 
different  it  is  with  the  beings  dwelling  in  para- 
dise !  They  make  no  effort  to  produce  or  to 
accomplish  anything,  yet  everything  comes  to 
their  wish  as  the  natural  reward  of  their  former 
accumulations  of  merit. 

What  a  joy  the  possession  of  the  five  mysteri- 
ous and  supernatural  powers  must  be  to  the 
dwellers  in  paradise! 

DELIGHT  THE   FOURTH. 

The  fourth  delight  consists  in  the  mere  fact  of 
having  existence  in  such  a  mysteriously  beautiful 
place.  The  Buddha  has  adorned  the  place  ac- 
cording to  the  delight  of  his  forty-eight  desires, 
hence  the  wondrous  beauty  of  every  scene  and 
object.  The  most  beautiful  colors  only  are  to  be 
seen ;  and  the  sweet  sounds  of  full  deliverance 
are  the  only  tones  that  are  heard.  The  odor  of 
every  object  is  most  fragrant,  and  the  flavor  of 
every  article  of  food  the  most  delicious.  The 
very  earth  of  paradise  is  composed  of  emeralds. 
The  paths  and  roadways  are  level  and  wide,  and 


238  Prince  Siddartha. 

are  wonderfully  clean.  Overhead  and  all  along 
the  paths  and  roadways  golden  threads,  cords,  and 
festoons  are  strung.  On  these  paths  the  softest 
and  richest  carpets  are  spread  for  the  inhabitants 
to  walk  on.  Palaces  and  magnificent  residences 
number  millions  on  millions ;  yet  one  can  have  a 
large  or  a  small  one,  a  high  or  a  low  one,  accord- 
ing to  the  individual  taste.  The  most  wonderful 
carpets  are  spread  on  all  the  floors  of  the  rooms 
of  both  palaces  and  houses,  even  though  their 
floors  are  made  of  precious  stones.  A  sevenfold 
balustrade  runs  along  the  top  of  all  the  buildings, 
and  millions  on  millions  of  flags  and  banners  are 
sent  floating  on  the  breeze.  Canopies  of  rich 
material  are  spread  above  the  balustrades  on  the 
tops  of  the  houses,  and  heavenly  beings  with 
musical  instruments  sit  there  and  unite  in  singing 
the  merits  and  praises  of  the  Buddha. 

Within  the  grounds  there  are  innumerable  bath- 
ing pools ;  also,  magnificent  temples.  The  floor  of 
the  golden  bathing  pool  is  covered  with  silver 
sand,  while  the  floor  of  the  silver  pool  is  covered 
with  sand  of  gold.  The  floor  of  the  crystal  pool 
is  covered  with  emerald  sand,  while  the  floor  of 
the  emerald  pool  has  sand  of  crystal  for  its  cover- 
ing. There  are  also  pools  of  coral,  of  amber,  of 


The  Buddha's  Paradise.  239 

agate,  of  pearls,  of  gems,  of  purple  and  gold,  and 
in  every  case  the  color  of  the  water  and  the  cover- 
ing for  the  floor  is  reversed  as  in  the  case  of  those 
already  mentioned. 

The  water  in  all  the  pools  is  called  the  water  of 
the  eight  virtues  or  merits,  and  is  so  transparent 
that  all  the  thousand  treasures  can  be  seen 
through  it.  The  eight  merits  of  this  water  are 
clearness,  coolness,  sweetness,  softness,  moistness, 
deliciousness,  satisfying  hunger  and  thirst,  and 
nourishing  to  eyes,  ears,  and  all  other  parts  of  the 
individual  organism,  thus  increasing  all  the  good 
qualities  of  the  one  who  bathes  in  and  uses  it. 

Many  magnificent  flowers  bloom  in  these  and 
other  pools.  The  lotus  flower  in  all  shades  of 
green,  yellow,  red  and  white  abounds  there.  A 
gentle  breeze  blows  over  both  pools  and  flowers 
and  fills  the  air  with  delicious  fragrance.  A  Bo- 
dhisatva  sits  on  each  of  the  ordinary  lotus  flowers 
while  a  Buddha  sits  on  each  of  the  large  and 
shining  blossoms.  Ripples  and  wavelets  of  the 
soft  waters  of  the  pools  play  about  the  flowers 
and  sing  the  praises  of  Buddhistic  teaching  in  a 
marvelously  sweet  voice.  Sometimes  they  preach 
of  wisdom ;  sometimes  of  the  emptiness  and 
nothingness  and  nonentity  of  all  things ;  some- 


240  Prince  Siddartha. 

times  of  the  ten  powers  and  imperfections  and 
sometimes  of  great  deliverance.  The  sounds  of 
the  ripples  and  wavelets  of  the  waters  of  the  pools 
are  in  harmony  with  the  studies  and  teachings 
of  the  Bodhisatvas  concerning  purity  and  reality, 
nothingness  and  annihilation. 

Birds  of  varied  kind  and  plumage  make  their 
homes  in  and  about  these  pools.  Wild  geese, 
wild  ducks,  mandarin  ducks,  snipes,  white  herons, 
cranes,  swans,  peacocks,  parrots,  the  Buddha's 
bird  of  paradise,  and  many  others  of  sweet  song 
and  bright  color  adorn  the  place.  They  sport 
together  day  and  night;  they  sing  the  name  of 
Buddha ;  they  recite  the  sacred  laws,  the  duties 
of  ascetics,  the  five  powers,  and  the  seven  ways  of 
deliverance.  The  name  even  of  suffering  is  not 
known  in  that  place,  not  even  that  of  the  evil 
path  of  the  reincarnations.  The  voice  of  joy 
only  fills  all  the  air.  The  Bodhisatvas  and  those 
who  heard  the  teachings  of  the  Buddha  directly 
from  his  lips  bathe  in  the  pools  and  make  the 
water  deep  or  shallow  according  as  they  like  it. 
They  thus  wash  from  their  hearts  all  the  remains 
of  evil,  and  make  them  clean  and  pure.  After 
bathing,  some  recline  in  the  shade  at  the  base  of 
the  trees ;  others  soar  up  into  the  sky ;  others 


The  Buddha's  Paradise.  241 

recite  the  sacred  books,  and  yet  others  explain 
them.  Some  sit  and  listen,  some  engage  in  reli- 
gious meditation,  while  others  go  and  come  here 
and  there  at  their  pleasure.  Those  who  have  not 
attained  to  the  rank  of  Bodhisatva  attain  to  it  at 
this  time.  There  is  not  one  who  does  not  rejoice 
in  the  conditions  of  life  in  this  place  and  in  the 
opportunity  of  satisfying  the  understanding  and 
of  getting  to  the  bottom  of  all  the  doctrines. 

There  is  also  in  this  paradise  a  river  of  clear 
and  pure  water.  The  bottom  of  the  river  is  cov- 
ered with  sand  of  gold.  The  river  has  the  virtue 
of  becoming  deep  or  shallow,  warm  or  cool,  as  one 
may  wish.  The  inhabitants  gather  together  on 
its  banks  and  enjoy  themselves  in  its  waters. 
Sandalwood  trees  are  thickly  planted  along  the 
banks  of  the  river.  The  leaves  of  the  trees  are 
the  color  of  purple  and  gold,  and  are  luxuriant  in 
their  growth. 

The  branches  of  the  trees  are  of  silver,  the 
blossoms  are  of  coral,  while  the  fruit  is  of  pearls. 
Some  trees  have  fruit  of  but  one  costly  kind, 
while  others  have  all  the  seven  treasures  mingled 
together.  The  composition  of  the  trees  being  of 
this  magnificent  character,  they  are  very  beautiful 
to  look  upon,  and  shine  out  brightly  in  all  their 


242  Prince  Siddartha. 

loveliness.  The  wind  blows  among  the  leaves 
soft  as  any  zephyr,  while  softly  falling  flowers  drop 
into  the  midst  of  the  river  and  gently  glide  along 
its  bosom,  filling  the  air  with  fragrance. 

The  sound  of  the  breeze  is  wonderfully  sweet 
and  possesses  all  the  five  sounds.  The  music  that 
it  makes  is  that  of  all  the  one  thousand  kinds  per- 
formed at  once.  Those  who  hear  it  at  once  begin 
to  think  of  the  Buddha,  of  his  laws  and  doctrines, 
and  of  the  ascetics.  All  the  music  of  the  lower 
world  is  not  for  a  single  moment  to  be  compared 
to  this  heavenly  harmony. 

The  flowers  bloom  out  from  among  the  leaves, 
the  fruit  appears  from  among  the  blossoms  and 
together  make  whole  canopies  of  richness  and 
treasure.  When  any  of  the  inhabitants  wish  to 
see  the  lands  of  the  Buddha  throughout  the  entire 
universe,  they  have  only  to  look  to  these  trees, 
for  everything  they  wish  to  see  will  be  reflected 
there. 

Immortal  youths  play  freely  in  and  about  the 
palaces,  and  their  ornaments  are  of  the  most  bril- 
liant and  shining  gems.  Lovely  trees,  sweet 
flowers,  and  tender  grass  grow  all  about,  and  give 
unspeakable  joy  to  those  who  touch  them.  Vari- 
ous costly  hangings  are  hung  up  in  the  air  and  on 


-w>**;  • 


Music  and  Food. 


The  Buddha's  Paradise.  243 

them  are  attached  sweet  bells  which  ring  out  the 
teachings  of  the  Buddha.  The  varied  and  wonder- 
fully colored  flowers  of  the  place  fall  down  in 
showers  like  rain.  Varied  and  beautiful  garments 
and  ornaments  also  come  floating  down  like  flying 
birds.  All  these  are  offerings  to  the  Buddha.  An 
innumerable  number  of  musical  instruments  float 
in  the  air  and  of  themselves  play  out  the  sound  of 
the  laws  and  doctrines. 

The  whole  land  is  full  of  numberless  kinds  of 
fragrant  incense,  unguents,  and  perfumes,  all  of 
which  can  be  had  as  one  pleases.  Those  who  in- 
hale the  sweet  odor  of  the  incense  become  free 
from  all  uncleanness.  If  any  Bodhisatva,  Arhat,  or 
other  living  thing  of  the  land  wishes  for  it,  a  table 
covered  with  the  seven  delicacies  appears  before 
him,  with  the  articles  held  in  seven  costly  dishes. 
The  taste  of  this  food  cannot  be  compared  with 
anything  in  the  lower  world.  The  food  becomes 
sweet  or  sour  according  to  the  wish  of  the  eater. 
The  heart  of  one  who  inhales  but  the  odor  of  this 
food  becomes  light,  and  the  one  who  eats  it 
becomes  strong  and  healthy.  After  the  meal  is 
finished,  the  table  and  dishes  disappear  of  them- 
selves, and  appear  again  in  the  same  way  when 
they  are  wanted. 


244  Prince  Siddartha. 

Garments  for  wear  are  also  provided  in  the  same 
wonderful  manner.  One  has  but  to  wish  for  any 
article  of  dress  and  it  at  once  comes  floating  down. 
When  the  praises  of  the  Buddha  are  sung  and  the 
conduct  is  in  full  harmony  with  this  law  and  doc- 
trine, suitable  and  wonderful  garments  come  forth 
and  fit  themselves  to  the  person  of  the  wearer. 
There  is  therefore  to  the  dweller  in  paradise  no 
need  of  cutting,  sewing,  dyeing,  washing,  and 
repairing  of  clothes.  The  light  of  the  place  also  is 
such  that  neither  lamp,  moon,  nor  sun  is  needed. 
There  is  also  no  spring,  no  summer,  no  autumn,  no 
winter  there.  Heat  and  cold  alike  are  tempered 
by  the  wind  of  merits  and  natural  virtues.  Those 
on  whom  this  wind  blows  have  sensations  delight- 
ful as  those  of  the  ascetics  when  most  profoundly 
involved  in  religious  contemplation,  and  when  they 
have  practically  attained  to  the  stage  of  personal 
extinguishment  or  annihilation. 

Every  morning  the  most  wonderful  flowers 
bloom  out  freshly  and  fill  the  Buddha's  land  with 
fragrance.  When  they  fa]l  to  the  earth  they  make 
a  carpet  softer  than  the  softest  down.  When  trod- 
den underfoot  they  sink  down  to  a  depth  of  sev- 
eral inches,  but  spring  back  to  their  former  position 
as  soon  as  the  foot  is  lifted.  When  the  morning 


TJie  Buddha's  Paradise.  245 

hours  have  passed  away  the  flowers  also  disappear, 
but  they  are  renewed  again  at  noon,  at  eve,  and 
at  midnight. 

All  these  wonderful  conditions  of  life  delight 
those  who  reside  in  the  land,  yet  no  spirit  of  cov- 
etousness  ever  possesses  them.  Because  of  the 
merits  of  the  place  their  own  merits  increase  and 
are  enhanced.  The  Paradise  of  the  West  stands 
preeminent  among  all  the  lands  of  the  Buddha. 
All  the  treasures,  excellences,  and  beauties  of  the 
two  hundred  thousand  millions  of  Buddhas  are 
gathered  together  and  concentrated  in  the  west- 
ern paradise.  Those  who  really  understand  the 
conditions  of  entrance  to  this  paradise  can  have  the 
heaviest  sins  they  have  committed  during  almost 
endless  periods  of  time  removed,  and  they  can  ob- 
tain a  birth  into  this  Paradise  of  the  West  after 
death. 

The  Bodhisatva  whose  name  is  Seshin  says  of 
this  place  :  "  The  Paradise  of  the  West  surpasses 
everything  in  all  the  three  worlds  for  richness  and 
beauty.  For  width  it  is  as  wide  as  the  broad  sky. 
In  it  there  are  thousands  on  thousands  of  varieties 
of  flowers;  clear,  sweet  streams  of  living  water, 
and  pure,  translucent  pools  or  lakes.  The  wind 
blows  softly  over  all  and  diffuses  the  fragrant  odor 


246  Prince  Siddartha. 

of  the  flowers  everywhere.  The  palaces  and  man- 
sions are  built  of  gems,  with  doors  of  gold  and  pil- 
lars of  the  seven  costly  treasures.  Their  majesty 
and  beauty  no  pen  can  describe.  From  the  middle 
portion  of  the  palaces  all  the  ten  directions  of  the 
universe  can  be  plainly  seen.  The  trees  of  the 
place  shine  with  a  bright  mysterious  light.  Balus- 
trades of  gems  surround  the  palaces.  Transparent 
network  interlaced  with  varied  threads  is  spread 
across  the  sky,  and  on  it  are  hung  gold  and  silver 
bells  which  ring  out  the  sound  of  the  law  and  the 
doctrines.  In  short,  anything  and  everything  that 
may  please  those  who  reside  in  this  paradise  is 
provided  for  their  delight ;  hence  I  too  wish  to  be 
born  in  that  land  of  the  Buddha." 

DELIGHT  THE  FIFTH. 

The  fifth  delight  consists  in  the  unceasing 
nature  of  the  joy  of  life  in  this  paradise. 

The  joys  of  the  lower  heavens  are  not  free  from 
the  five  decays ;  even  the  highest  of  them  is  not 
free  from  the  travail  of  transmigration.  This  be- 
ing the  case  with  the  heavens,  how  must  it  be  with 
the  world  of  men  ?  Few  of  them  can  obtain  what 
they  desire,  and  their  joys  come  to  them  mixed 
with  pains.  The  rich  man  cannot  live  long  to 


The  Buddha's  Paradise.  247 

enjoy  his  riches ;  and  those  who  have  long  life  are 
destitute  of  riches.  Many  are  born  in  the  morn- 
ing only  to  die  in  the  evening.  It  is,  indeed,  as 
one  of  the  sacred  books  says  :  "  The  air  that  is 
breathed  out  does  not  wait  for  the  air  that  is 
breathed  in."  Not  only  does  human  joy  depart, 
but  pain  comes  in  its  stead.  The  punishment  due 
to  their  sins  also  falls  on  them  after  their  death. 
It  is  not  so,  however,  with  those  who  dwell  in  the 
western  paradise.  They  each  and  all  are  full  of 
benevolence,  and  they  love  each  other  as  though 
they  were  the  children  of  the  same  parents.  They 
walk  together  on  the  same  pavements  of  amber, 
they  play  together  in  the  same  groves  of  the  san- 
dalwood  tree,  they  live  in  the  same  palaces,  and 
bathe  together  in  the  same  pools. 

If  at  any  time  they  wish  to  be  absolutely  calm 
and  at  rest,  the  whispers  of  the  wind,  the  ripples 
of  the  waves,  and  the  sounds  of  musical  instru- 
ments die  away  and  are  heard  no  more.  If  they 
wish  to  see  distant  lands,  even  the  hidden  places 
in  deep  valleys  and  those  on  high  mountains 
stand  out  plainly  before  their  eyes.  When  weary 
of  seeing  them  they  at  once  disappear. 

The  same  is  true  of  all  the  sweet  odors,  of  all 
articles  of  delicious  food,  and  of  the  hearing  of 


248  .  Prince  Siddartha. 

the  law  and  doctrines.  These  all  come  at  once 
when  desired  and  they  disappear  when  no  longer 
wanted. 

The  inhabitants  of  this  land  of  unceasing  joy 
sometimes  amuse  themselves  by  crossing  over 
great  spaces  on  bridges  made  of  clouds;  some- 
times by  playing  on  musical  instruments  or  by 
dancing ;  sometimes  by  flying  high  up  into  the 
sky ;  sometimes  by  accompanying  the  saints  and 
other  heavenly  beings  on  their  journeys ;  some- 
times by  disporting  themselves  in  the  bathing 
pools ;  sometimes  by  calling  on  those  just  born 
into  the  paradise,  and  informing  them  of  the 
nature  of  the  place  they  have  entered,  and  of 
the  fact  that  Amida  Buddha  is  the  master  of  the 
place  and  that  all  his  commands  must  be  obeyed. 
Sometimes  they  enjoy  themselves  by  taking  their 
seats  on  the  pedestaled  lotus  flower  in  the  midst 
of  the  pools  of  treasures,  and,  since  they  have 
now  obtained  the  power  of  controlling  destiny, 
they  converse  with  each  other  about  the  things  of 
the  ages  long  since  passed  away.  They  also  nar- 
rate to  each  other  the  way  in  which  they  came 
to  believe  in,  obey,  and  follow  the  Buddha ;  the 
sacred  books  they  have  read,  the  commandments 
they  have  kept,  the  doctrines  and  laws  they  have 


The  Buddha's  Paradise.  249 

tried  hard  to  observe,  the  good  deeds  they  have 
performed,  the  alms  they  have  given,  and  of 
other  things  through  the  doing  of  which  they 
have  attained  to  the  delight  of  being  born  into 
this  paradise.  They  also  converse  with  each 
other  of  the  means  used  by  the  Buddha  to  ben- 
efit all  living  things  and  of  the  ways  of  deliv- 
erance from  the  sufferings  of  the  three  evil  paths. 
Sometimes  they  saunter  out  together  to  the  tops 
of  the  treasure  mountains,  sometimes  they  sit 
down  silently  in  order  to  engage  in  religious 
contemplation1  and  thus  enjoy  the  delight  of 
having  no  thought,  no  idea,  no  feeling  at  all. 
Sometimes  they  unite  in  reciting  all  the  sacred 
books  at  once.  At  other  times  they  propound  to 
each  other  and  then  explain  the  most  profound 
and  difficult  of  the  doctrines. 

All  who  are  born  into  this  paradise  never  suffer 
from  the  four  miseries  of  human  life ;  namely, 
birth,  old  age,  disease,  death ;  and  since  they 
can  have  anything  they  desire  by  merely  wishing 
for  it,  the  sorrow  and  grief  of  separation  from 


1  "  Religious  contemplation,"  as  the  term  is  used  throughout  the 
book,  involves  absolute  silence  and  abstraction.  The  object  sought 
after  seems  to  be  loss  of  all  thought  and  all  feeling,  the  state  of 
extinguishment  of  all  thought  and  of  all  emotion  being  the  ideal  one 
from  the  Buddhistic  standpoint. 


250  Prince  Siddartha, 

loved  ones  is  not  known.  Hate  also  and  lustful 
desires  they  are  free  from ;  hence  they  are  as 
white  and  as  pure  as  silken  floss,  as  a  flowing 
stream.  Their  bodies  are  also  so  strong  that 
nothing  can  injure  them  and  they  are  so  clean 
and  pure  that  they  cannot  be  blackened  or  defiled 
even  though  steeped  in  the  blackest  mire.  Such 
being  the  nature  of  the  bodies  of  the  people  of 
this  land,  their  hearts  being  as  clean  and  pure 
also  as  their  bodies,  they  never  suffer  from  the 
five  prevailing  sicknesses  and  decays  of  the 
earthly  life.  They  can  go  through  fire  and  water 
without  sustaining  the  least  harm ;  and  although 
an  infinite  number  of  soldiers  should  shoot  at 
them  with  arrows  and  thrust  at  them  with  sharp 
spears  they  would  remain  uninjured.  They  can 
also  go  about  freely  in  the  three  worlds,  the  six 
bewildering  paths,  in  the  eight  hells  of  great 
heat,  and  into  the  eight  hells  of  great  cold  to 
save  the  living  creatures  there,  and  yet  suffer  no 
harm. 

Those  who  live  in  the  lower  world  are  clothed 
with  flesh ;  hence  they  are  weak ;  and  since  their 
hearts  are  neither  pure  nor  strong  their  lusts  are 
higher  than  the  highest  mountain  and  deeper  than 
the  deepest  sea.  Thus  they  are  ever  fascinated 


The  Buddha's  Paradise.  251 

and  tempted  by  beauty  and  harass  themselves 
in  order  to  get  possession  of  it.  They  covet  the 
things  they  do  not  possess,  and  are  never  satis- 
fied with  the  things  they  have.  They  thus  worry 
out  their  lives  with  their  lusts.  This  covetous- 
ness  not  only  becomes  the  cause  of  their  suffering 
from  the  one  hundred  and  eight  troubles  of  that 
world,  it  also  necessitates  future  rebirths.  Besides 
this  it  brings  on  sufferings  from  without,  as  fire, 
flood,  hunger,  thirst,  swords,  oppression  by  others, 
quarrels,  great  cold  and  great  heat. 

When,  however,  one  is  born  into  this  paradise 
all  these  troubles  cease  at  once.  The  body  be- 
comes strong  and  all  the  pleasures  unceasing 
in  their  nature.  When  once  a  person  becomes 
seated  on  the  pedestaled  lotus  flower  he  becomes 
far  separated  from  the  suffering  of  the  three 
worlds,  the  six  bewildering  paths,  and  from  the 
ocean  of  life  and  death.  In  this  place  there  are 
not  even  the  names  of  pain  and  of  joy.  There  is 
no  pain  there,  no,  not  even  so  much  in  size  as 
the  poppy  seed. 

The  Bodhisatva  Ryuju  has  said  the  following 
of  this  place :  "  When  a  man  is  born  into  the 
Buddha's  paradise  he  never  falls  into  the  pathway 
of  fighting  demons.  The  sole  desire  of  my  life  is 


252  Prince  Siddartlta. 

that  I  may  be  born  into  that  place  ;  and  to  this  end 
I  worship  Amida  Buddha  with  my  whole  heart." 

DELIGHT   THE   SIXTH. 

The  sixth  delight  of  the  Buddha's  paradise  con- 
sists in  the  joy  of  entertaining  and  of  communing 
with  friends. 

The  things  that  men  in  the  lower  world  desire 
to  do  do  not  come  about  as  they  wish.  The  trees 
and  the  grain  may  wish  to  be  calm  and  still,  but 
the  wind  blows  and  thrashes  them  about.  Chil- 
dren wish  to  provide  for  and  protect  their  aged 
parents,  but  the  parents  do  not  wait  for  this  desire 
of  their  children  to  be  realized  ;  or  the  children 
when  they  attain  to  mature  life  may  be  so  poor 
that  they  cannot  carry  out  their  desires.  The 
same  disappointments  are  also  experienced  when 
the  relations  and  desires  are  those  of  master  and 
servant,  teacher  and  pupil,  husband  and  wife,  or 
mutual  friends.  Through  these  unfruitful  and 
unrealized  desires  other  rebirths  arid  transmigra- 
tions become  necessary.  How  bitter  the  sorrow 
of  these  disappointed  ones  must  be  when  widely 
separated  by  life  and  rebirths  in  the  six  bewilder- 
ing paths  from  their  friends  and  from  those  they 
have  desired  to  aid  or  serve  !  During  these  exist- 


TJie  Buddha's  Paradise.  253 

ences  and  periods  who  can  tell  whether  the  birds 
on  this  mountain  or  the  beasts  in  that  field  may 
or  may  not  be  one's  own  father  or  mother? 

An  ancient  poem  expresses  this  thought  in  the 
following  words :  "  The  cuckoo  singing  off  in  the 
distance  there  —  is  it  my  father  or  is  it  my 
mother?" 

Men  often  do  sinful  deeds  because  of  their 
children ;  hence  they  fall  into  the  hands  of  hun- 
gry demons,  of  fighting  demons,  and  of  hells,  and 
suffer  accordingly.  Living  beings  are  not  the 
saints,  hence  they  do  not  possess  the  mysterious 
powers ;  neither  can  they  see  the  past  nor  requite 
the  good  they  have  received  in  other  existences. 
They  merely  go  on  from  one  path,  or  rebirth,  to 
another  through  endless  ages,  as  a  wheel  revolves 
on  ever  and  ever  without  other  change  or 
progress. 

When,  however,  men  are  born  into  paradise,  the 
mysterious  powers  and  high  wisdom  are  acquired, 
and  communication  and  intercourse  with  relatives 
and  friends  can  be  carried  on  as  they  may  please. 
They  can  see  the  places  where  their  relatives  and 
friends  are  reborn,  and  by  the  mysterious  powers 
their  eyes  have  acquired  they  can  see  them  and 
with  their  ears  hear  their  voices  and  their  words. 


254  Prince  Siddartha. 

They  can  also  know  their  hearts,  and  can  follow 
them  about  and  make  their  changing  forms  visible 
to  them.  They  can  also  teach  them  and  lead 
them  in  the  path  of  deliverance. 

Because  of  the  mysterious  power  acquired 
through  birth  into  this  paradise  the  entire  past  of 
the  person's  life  through  all  its  transmigrations, 
conditions,  and  experiences  becomes  fully  known, 
together  with  the  reasons  for  birth  into  this  place. 
The  present  condition  of  all  who  may  now  be  pass- 
ing through  those  rebirths  and  experiences  is  also 
fully  known.  It  thus  happens  that  the  dwellers 
in  paradise  know  the  deepest  thoughts  of  the 
heavenly  beings,  of  men,  of  birds,  of  beasts  and 
of  insects.  Ah,  when  and  in  what  far-off  future 
shall  we  be  able  to  attain  to  birth  in  that  happy 
country,  and  acquire  such  knowledge? 

One  of  the  ancient  sages  has  said  of  this  as 
follows :  "  When  this  life  of  mine  is  ended  I 
desire  to  be  born  in  the  Paradise  of  the  West, 
and  thus  escaping  from  all  distress  and  anxiety 
ever  live  with  Amida  Buddha  before  my  eyes. 
If  I  can  attain  to  this  I  will  help  all  the  living  to 
attain  to  the  felicity  I  may  enjoy,  neither  less  nor 
more." 

A  Bodhisatva  has  said  of  this  paradise :  "  The 


The  Buddha's  Paradise.  255 

light  of  the  lustrous  joys  of  the  place  attracts  the 
thoughts  of  all  living  things,  and  benefits  them 
as  it  shines  on  out  from  the  assembly  of  the 
Buddhas." 

DELIGHT   THE   SEVENTH. 

The  seventh  delight  of  the  Buddha's  paradise 
consists  in  the  joy  of  meeting  and  associating 
with  other  saints.  The  Bodhisatvas  and  the 
saints  are  virtuous  above  all  measure. 

One  of  those  Bodhisatvas  or  saints,  named 
Fuken,  has  said  of  himself  that  "  Any  living  being 
who  has  not  yet  done  any  good,  and  any  disciple 
of  Buddha  who  has  as  yet  done  but  little  good, 
cannot  even  hear  my  name,  much  less  will  such 
be  able  to  see  me  and  associate  with  me.  When 
any  living  thing  has  heard  my  name  he  will  never 
more  backslide ;  and  the  same  is  true  of  any  who 
may  see  me  even  in  a  dream." 

This  Fuken  is  like  the  sky,  and  lives  by  the 
truth  and  not  by  things  produced  out  of  the 
earth.  He  appears  to  living  beings  according  as 
they  may  desire  his  presence,  and  gives  them  the 
things  they  wish,  and  so  makes  them  at  one 
with  himself.  He  possesses  manifold  mysterious 
powers  which  he  exercises  in  all  the  ten  direc- 
tions, that  is,  throughout  the  entire  universe. 


256  Prince  Siddartha. 

Another  of  the  saints  is  Monju,  who  is  the 
source  of  the  wisdom  possessed  by  all  the  Bud- 
dhas,  whether  they  are  of  the  past,  the  present, 
or  the  future.  It  is  through  his  instruction  that 
they  all  attain  to  the  highest  rebirth.  Any 
living  thing  in  the  whole  universe  who  hears  the 
name  of  Monju  or  who  calls  his  form  to  mind 
or  who  sees  his  glorious  features  in  any  of  the 
forms  in  which  he  may  appear  will  be  able  to 
understand  the  laws  and  the  doctrines  of  Buddh- 
ism and  will  attain  to  birth  in  the  Buddha's 
paradise.  Those  who  hear  only  the  name  of 
Monju  will  have  the  sins  which  they  may  have 
committed  through  measureless  ages  taken  en- 
tirely away.  Those  who  invariably  reverence 
and  worship  him,  offering  flowers  before  him, 
will  always  in  their  rebirths  be  born  in  the  homes 
of  priests.  Those  who  recite  the  name  of  Monju 
for  a  day  only  can  see  him  appear  before  them ; 
while  any  who  are  hindered  from  doing  these 
deeds  by  their  sins  can  obtain  what  may  be 
desired  by  seeing  him  in  a  dream.  One  who 
sees  the  form  of  Monju  does  not  fall  into  the  evil 
ways  of  transmigration  for  myriads  on  myriads 
of  years.  One  who  recites  his  name  does  not  at 
death  fall  into  the  fires  of  the  awful  hells,  but  is 


The  Buddha's  Paradise.  257 

born  into  the  land  of  the  Buddhas  even  though 
he  may  have  many  sins.  All  the  good  deeds  done 
by  the  myriads  on  myriads  of  Buddhas  for  the 
benefit  of  all  living  things  are  incomparably  less 
than  similar  deeds  done  by  Monju  in  but  a 
limited  period  of  time.  Because  of  this  the 
merits  and  the  happiness  of  those  who  recite  the 
name  of  Monju  are  much  greater  than  the  merits 
and  the  happiness  of  those  who  recite  the  names 
of  the  hundreds  of  thousands  of  millions  of  the 
Buddhas. 

Another  of  the  saints,  Miroku,  is  possessed  of 
merits  that  are  infinite.  It  is  impossible  for  one 
who  has  only  heard  his  name  to  fall  even  into  the 
dark  hells.  One  who  recites  his  name  but  once 
is  delivered  from  all  the  sins  committed  during 
long  periods  of  time ;  while  to  those  who  worship 
him  and  extol  his  merits  sins  committed  during 
a  hundred  thousand  millions  of  periods  are  for- 
given. The  desire,  the  wisdom,  and  the  good 
deeds  of  Miroku,  all  of  which  he  accomplished 
through  hard  study  and  ascetic  endeavor  during 
infinite  Jcalpas  of  time,  are  so  immeasurably  great 
that  no  pen  can  describe  them. 

Jizo  is  another  of  the  eminent  saints  with 
whom  the  one  born  into  the  Buddha's  paradise 


258  Prince  Siddartha. 

has  the  joy  of  meeting  and  associating.  The 
desire  of  Jizo  to  do  merciful  and  helpful  deeds 
for  all  living  things  surpasses  that  of  the  desire 
of  all  the  other  great  ones  of  the  place.  A 
verse  in  one  of  the  sacred  books  says  of  him 
as  follows :  "  As  the  merits  of  Jizo  are  infinite, 
the  merit  of  reciting  his  name  for  a  single  day 
surpasses  the  merit  acquired  by  reciting  the 
names  of  other  saints  and  great  ones  during  un- 
limited kalpas l  of  time.  His  merits  are  so  vast 
that  they  cannot  be  sufficiently  extolled  during 
even  a  hundred  kalpas.  Let  all  living  things 
worship  him." 

Another  of  the  great  ones,  Kwanseon  by  name, 
in  the  paradise,  says  of  himself  as  follows :  "  If  I 
do  not  save  a  suffering  man  who  recites  my  name, 
I  cannot  attain  to  perfect  enlightenment  myself." 
He  says  in  another  place :  "  There  are  those  who 
recite  the  names  of  various  Buddhas  throughout 
endless  ages,  and  there  are  others  who  recite  my 
name  but  for  a  limited  period  of  time ;  yet  both 
obtain  equal  merit.  I  will  enable  those  who 
recite  my  name  and  worship  me  to  attain  to  the 
land  where  there  is  no  backsliding." 

1 A  kalpa  is  said  to  be  4,320,000,000  years.    Buddhist  writers  are  very 
generous  in  their  allowances  of  time. 


TJie  Buddha's  Paradise.  259 

By  hearing  the  name  of  Kwanseon  one  is  de- 
livered from  all  suffering.  Kwanseon  suffers  for 
such;  going  even  into  the  hells  in  their  behalf. 
His  oath  to  save  is  as  deep  as  the  sea,  and  could 
not  be  measured  during  even  limitless  kalpas. 
He  has  served  the  many  hundred  thousand  mil- 
lions of  Buddhas.  He  has  ever  entertained  the 
purest  desires,  and  has  studied  the  ways  of 
obtaining  wisdom,  and  all  the  mysterious  powers. 
There  is  no  land  where  Kwanseon  does  not  mani- 
fest himself.  He  willingly  helps  all  those  who 
are  in  suffering  or  in  trouble,  and  those  who  are 
dying.  Possessing  all  merits  he  looks  on  all 
living  things  with  eyes  of  great  mercy.  He  is  a 
Bodhisatva  whose  merits  are  as  unfathomable  as 
the  deepest  sea.  Let  all  therefore  believe  in  and 
worship  him. 

Another  of  the  saints  in  the  Buddha's  paradise 
is  the  Bodhisatva  Dai-seishi.  This  saint  says  of 
himself  as  follows :  "  I  have  been  able  to  save 
those  who  being  still  in  the  evil  path  of  transmi- 
gration could  not  cross  over  or  break  away  from 
the  sea  of  ever  recurring. life  and  death."  Dai- 
seishi  shines  with  the  light  of  his  wisdom  on  all 
such,  and  so  enables  them  to  make  their  escape. 
He  has  the  name  of  Dai-seishi  because  he  has 


260  Prince  Siddartha. 

such  mighty  power.  Those  who  see  him  can 
have  all  their  pins,  committed  during  limitless 
kalpas,  removed.  He  is  never  reborn  by  the 
usual  process  into  this  lower  world.  He  invari- 
ably resides  in  some  of  the  lands  of  the  Buddhas. 
He  always  preaches  the  law  and  the  doctrines 
to  great  multitudes,  and  thus  acts  as  the  helper 
of  Amida  Buddha.  Those  who  hear  his  words 
acquire  eyes  of  clearest  vision.  The  mysterious 
power  of  Dai-seishi  pervades  all  lands  and  he 
manifests  himself  to  all  the  living.  All  who 
worship  him  with  a  faithful  heart  he  guides  into 
this  world  of  joy  and  delight. 

Bodhisatvas  like  these  are  as  numerous  in  the 
Buddha's  paradise  as  the  sands  of  the  river. 
Their  forms  are  beautiful,  their  merits  are  perfect, 
they  surround  Amida  Buddha,  and  they  are  wor- 
shiped and  reverenced  by  all  who  see  them. 

Saints  of  a  lower  order,  even  though  they  also 
have  attained  to  the  possession  of  mysterious 
powers  and  have  all  the  worlds  under  their 
control,  are  infinitely  numerous.  Although  one 
should  begin  to  count,  them  on  first  being  born 
into  paradise,  and  then  continue  to  count  on  and 
on  through  limitless  kalpas,  yet  the  smaller  num- 
ber could  only  thus  be  told.  Those  uncounted 


The  Buddha's  Paradise.  261 

would  still  be  as  the  water  in  the  great  sea. 
While  such  an  enumeration  would  be  going  on 
some  of  these  saints  would  be  going  'to  other 
lands  of  the  Buddha,  while  others  would  be  at- 
taining to  Buddhahood.  The  whole  number  of 
saints,  however,  in  paradise  would  neither  increase 
nor  decrease :  for  in  this  respect  paradise  is  like 
the  great  sea  into  which  many  rivers  empty  their 
waters  without  either  adding  to  or  taking  from 
its  quantity  of  drops.  The  Bodhisatvas,  however, 
outnumber  all  the  other  saints  of  the  place. 

It  thus  comes  about  that  paradise  is  full  of 
saints  who  constantly  see  and  converse  with  each 
other  at  their  pleasure,  and  seek  after  the  same 
way  and  doctrines.  This  vast  number  of  saints 
worship  Amida  Buddha,  and  make  offerings  to 
him  of  beautiful  flowers,  costly  garments,  fragrant 
incense,  and  sweet  music  ;  and  receive  from  him 
instruction  in  the  doctrines  and  the  laws  of  trans- 
formation. The  aspect  of  paradise  is  that  of  a 
great  marketplace  where  vast  concourses  of  peo- 
ple come  and  go,  some  from  the  north,  some  from 
the  south,  some  from  the  east,  and  some  from  the 
west,  transact  their  business,  and  then  go  on  their 
way  again,  a  bustling,  busy  crowd. 

How  exceedingly  happy  those  must  be  who  are 


262  Prince  Siddartha. 

born  into  this  paradise  and  have  the  delight  of 
thus  meeting  and  associating  with  and  of  being 
instructed  by  and  of  having  intimate  relations 
with  that  galaxy  of  saints ! 

DELIGHT   THE   EIGHTH. 

The  eighth  delight  consists  in  the  joy  of  seeing 
Buddha  and  in  hearing  directly  from  his  lips  his 
doctrines.  It  is  very  difficult  in  this  fleeting  and 
lower  world  to  see  the  Buddha  and  to  hear  his 
instruction. 

The  Bodhisatva  Shishiku  has  said  of  this  that 
after  studying  the  way  of  deliverance  during  in- 
finite kalpas  one  now  sees  with  delight  the  holy 
Buddha  Shaka-muni.  Up  to  this  time  we  have 
been  like  blind  turtles  meeting  with  floating 
groves  of  trees. 

While  the  Buddha  was  in  the  lower  world  only 
the  people  of  three  hundred  million  houses  out  of 
nine  hundred  millions  had  the  privilege  of  seeing 
him.  Three  hundred  million  more  heard  his 
name,  but  did  not  see  his  face  ;  while  the  remain- 
ing three  hundred  million  neither  heard  his  name 
nor  saw  his  face.  This  being  the  case  with  those 
who  lived  in  the  lower  world  while  the  Buddha 
was  there,  how  is  it  likely  to  be  after  his  death  ? 


TJie  Buddha's  Paradise.  263 

One  of  the  sacred  books  says  that  "  although  sin- 
ful living  beings,  because  of  their  evil  deeds,  may 
not  even  hear  the  name  of  the  three  precious 
things  of  Buddhism,  namely,  The  Buddha,  The 
Law,  and  The  Order  of  Ascetics,  during  infinite 
kalpas,  yet  that  in  the  Buddha's  paradise  the  saint 
both  sees  the  Buddha  and  hears  the  law  from  his 
lips." 

The  bodai  tree  planted  in  this  paradise  has 
wide-spreading  branches  which  are  covered  with 
all  manner  of  rich  treasures.  A  net  of  treasures 
is  spread  all  over  it  and  costly  necklaces  of  jewels 
are  hung  among  the  branches.  When  the  wind 
moves  the  leaves  and  sways  the  limbs  of  the  tree, 
the  sound  of  the  mysterious  laws  and  doctrines 
are  heard  in  all  the  lands  of  the  Buddhas  through- 
out the  universe.  Those  who  hear  this  sound 
obtain  acuteness  of  hearing  and  a  deep  under- 
standing of  the  doctrines.  All  who  see  the  color 
of  this  tree,  inhale  its  odor,  taste  its  fruit,  receive 
light  from  its  brilliance,  and  understand  its  na- 
ture are  made  entirely  pure  through  all  their  six 
roots  or  senses  and  are  able  to  perfect  themselves 
in  Buddhism.  Under  this  tree  there  is  a  richly 
ornamented  throne  on  which  Amida  Buddha  is 
seated.  It  is  impossible,  however,  to  describe  his 


264  Prince  Siddartlia. 

wonderful  features.  His  hair  is  shining  bright 
and  is  the  color  of  the  clear  sky.  His  eyes  are 
the  color  of  the  lotus  flower,  as  the  full  autumn 
moon.  His  lips  are  rosy  red;  his  voice  is  like 
that  of  the  Karyo-binga  ; 1  his  breast  is  as  the 
front  of  a  lion  ;  his  legs  as  the  legs  of  a  giant  and 
the  soles  of  his  feet  are  exceedingly  beautiful. 
The  eighty-four  thousand  points  of  perfection  are 
fully  realized  in  his  body  of  purple  arid  gold. 
A  wonderful  light  as  of  several  billions  of  suns 
shines  round  about  him.  When  he  preaches  the 
doctrines  in  the  hall  of  the  seven  treasures  his 
voice  is  so  sweet  that  the  very  heavens  are  en- 
chanted with  the  sound ;  and  Bodhisatvas,  first 
disciples  of  Buddha,  heavenly  beings,  and  all 
living  things  in  the  paradise  worship  him  with 
clapping  of  hands.  The  wind  blows  softly  through 
the  trees,  the  branches  laden  with  the  seven  treas- 
ures flutter  before  it,  beautiful  flowers  fall  thickly 
all  about,  and  heavenly  beings  make  sweet  music 
and  dance  with  delight.  It  is  impossible  for  one 
to  fully  describe  the  gratitude,  the  cheerfulness, 
the  delight,  and  the  joy  experienced  by  the 
dwellers  in  this  place. 

1  One  of  the  birds  of  paradise,  that  has  a  human  face  and  a  lovely 
song. 


The  Buddha's  Paradise.  265 

The  Buddha  at  times  reveals  himself  in  a  body 
of  huge  proportions,  either  under  the  tree  of 
treasures  or  in  the  pools  of  clear  water.  He 
preaches  the  doctrines  to  the  people  that  they 
wished  to  hear  while  they  were  studying  Buddh- 
ism in  the  lower  world,  and  according  to  the 
amount  of  faith  they  possess.  He  thus  preaches 
various  doctrines  on  various  occasions  and  so 
gives  to  all  a  full  understanding  of  his  laws. 
Kwannon  and  Seishi  sit  the  one  on  his  left  and 
the  other  on  his  right  and  enter  into  discussion 
with  him  concerning  the  doctrines.  The  Buddha 
also  consults  with  them  concerning  many  things. 

The  inhabitants  of  other  lands  of  the  Buddha, 
toward  the  east,  come  to  this  Paradise  of  the 
West  to  worship  and  to  offer  sacrifice.  On  seeing 
the  wondrous  beauty  of  the  Buddha's  paradise, 
they  express  the  wish  that  their  lands  were  as 
beautiful.  The  Buddha  on  hearing  this  turns  a 
little  on  his  seat,  smiles,  and  shines  out  a  bright 
light  from  his  mouth  over  all  the  countries 
throughout  the  universe.  This  light  goes  around 
his  body  thrice,  enters  his  head,  and  then  shines 
out  through  his  mouth.  Kwannon  then  bows 
down  and  reverently  worships  the  Buddha  and 
asks  the  meaning  of  the  smile.  The  Buddha 


266  Prince  Siddartha. 

replies  in  a  voice  like  unto  thunder,  in  which  all 
the  eight  sounds  are  perfect,  and  says :  "  I  know 
well  the  desires  of  the  Bodhisatvas  and  of  the 
multitude  of  living  things  who  live  in  all  the  ten 
directions,  that  is,  throughout  the  entire  universe. 
They  seek  for  the  land  of  beauty,  of  treasure, 
and  of  purity ;  and  they  desire  to  attain  to 
Buddhahood  through  a  clear  understanding  of 
the  highest  principles.  They  shall  indeed  attain 
to  the  object  of  their  desire  and  shall  come  to 
understand  that  all  laws  and  doctrines  are  like  a 
vision  or  a  dream  or  like  to  the  shadow  of  a  flash 
of  lightning.  They  shall  attain  to  a  land  like  this 
by  understanding  that  all  laws  are  empty  and  void 
and  that  we  ourselves  do  not  exist  at  all." 

The  sound  of  the  flowing  water,  the  songs  arid 
the  chirpings  of  the  birds,  and  the  sighing  of  the 
trees  all  preach  out  the  same  mysterious  law. 

The  Bodhisatva  Ryuju  says  of  the  Buddha: 
"Seated  on  a  throne  of  the  pedestaled  lotus 
flower  in  the  midst  of  the  pool  of  treasure  the 
Buddha  preaches  of  the  inconstancy  and  the 
vacuity  of  law  and  of  the  nonexistence  of  the  I, 
myself;  and  he  says  that  all  law  and  doctrine 
and  all  existence  is  like  to  the  image  of  the  moon 
reflected  in  water,  like  the  dew,  like  the  light- 


The  Buddha's  Paradise.  267 

ning  flash.  He  thus  reveals  the  principles  that 
are  constant.1  Because  of  this  I  worship  the 
Buddha  always,  and  I  desire  to  be  born  into  the 
Buddha's  paradise  —  that  land  of  ease  and  delight 
—  with  all  living  things." 

DELIGHT  THE  NINTH. 

The  ninth  delight  of  the  Buddha's  paradise 
consists  in  the  joy  of  directly  offering  sacrifices 
to  the  Buddhas  according  to  the  desire  of  the 
heart.  When  the  hundred  billions  of  the  living 
in  paradise  desire  to  make  offerings  of  the 
heavenly  flowers  to  the  Buddhas  in  other  worlds, 
they  first  go  before  Amida  Buddha -and  obtain  his 
permission.  This  secured  they  gather  together 
their  friends  and  with  great  rejoicing  visit  the 
numberless  Buddhas  in  the  other  worlds.  Some 
take  their  flight  directly  through  the  sky,  while 
others  ride  on  the  clouds.  Reaching  their  desired 
country  in  an  instant  of  time,  they  make  offerings 
of  the  flowers  of  paradise  to  the  respective  Bud- 
dhas, and  worship  them.  Besides  flowers  they 
also  make  offerings  of  varieties  of  fragrant  in- 

1  The  principles  that  are  constant  would  seem  to  be  the  assumption 
that  everything  is  unreal,  and  that  nothing  in  reality  exists  at  all.  It 
seems  strange  that  the  hearing  of  such  preaching  directly  from  the  lips 
of  the  Buddha  should  be  regarded  as  one  of  the  delights  of  paradise. 


268  Prince  Siddartha. 

cense,  of  delicious  food,  of  rich  apparel,  and  of 
musical  instruments.  These  offerings  come  into 
their  hands  of  their  own  accord  when  they  are 
desired. 

The  offerings  and  worship  finished,  the  saints 
return  to  their  own  abode  in  the  Buddha's 
paradise,  where  they  take  their  food,  recite  the 
sacred  books,  and  in  other  ways  enjoy  the  de- 
lights of  the  place.  It  is  said  also  that  daily 
offerings  are  made  to  the  Buddhas  at  three  o'clock 
in  the  afternoon.  While  these  worshipers  were 
in  the  lower  world,  the  more  they  heard  of  the 
merits  and  joys  of  the  Buddha's  lands  as  they  are 
described  in  the  sacred  books,  the  more  they 
wished  that  they  might  be  born  there ;  and  they 
used  often  to  ask  of  each  other  if  the  time  would 
ever  come  when  they  would  be  able  to  see  the 
Buddha  and  offer  sacrifices  to  him.  Now  they 
are  born  into  his  paradise,  and  they  can  visit  all 
the  lands  of  all  the  Buddhas  whenever  they  wish, 
in  an  instant  of  time,  by  virtue  of  their  own 
power,  or  by  the  power  of  the  Buddha.  Thus  it 
comes  to  pass  that  they  can  meet  the  saints,  hear 
the  doctrines,  receive  the  sacred  writings,  and 
offer  sacrifices  to  all  the  Buddhas  in  any  and  all 
of  the  Buddha  lands.  How  happy  they  must  be  !, 


The  Buddha's  Paradise.  269 

The  Bodhisatva  Ryuju  has  said  of  this  condi- 
tion :  4i  How  joyful  a  state  !  How  happy  must 
they  be  !  This  is  the  reward  for  good  deeds  done 
in  past  ages  of  existence." 

DELIGHT   THE   TENTH. 

The  tenth  delight  consists  in  the  joy  of  advanc- 
ing in  Buddhism.  It  is  exceedingly  difficult  in 
this  lower  world  to  study  Buddhism  and  to  attain 
to  Buddhahood,  for  the  reasons  that  those  who 
suffer  are  always  grieving,  and  those  who  enjoy 
are  4  always  weakened.  It  follows  therefore  that 
both  pain  and  pleasure  are  far  from  the  way  of 
deliverance.  Prosperity  and  adversity  alike  lead 
to  the  evil  way  of  transmigration.  Although 
some  few  are  converted  and  study  the  doctrines, 
yet  it  is  very  hard  for  them  to  attain  to  success. 
Anxiety  will  arise  in  their  minds,  and  outside 
conditions  will  draw  their  hearts  away  and  they 
will  go  back  to  the  three  evil  ways.  As  the  form 
of  the  moon  reflected  on  the  water  is  easily  moved 
to  and  fro  by  the  rippling  wave,  so  is  the  heart 
moved  from  its  study  and  devotions.  As  but  few 
out  of  the  countless  eggs  of  fishes  become  fish, 
and  but  little  of  the  embryo  fruit  of  the  trees 
comes  to  maturity  and  ripeness,  so  also  but  few  of 


270  Prince  Siddartha. 

those  who  begin  the  study  of  Buddhism  in  this 
lower  world  attain  to  full  knowledge  and  to 
Buddhahood.  It  is  in  harmony  with  this  that 
the  celebrated  Mokuren  fell  back — backslided — • 
after  sixty  kalpas  of  endeavor. 

The  Buddha  Shaka-muni  persevered  in  living 
an  ascetic  life  and  in  performing  the  austerities 
during  infinite  kalpas  of  time  and  thus  accum- 
ulated his  vast  merits  and  virtues.  He  never  fell 
back,  but  was  always  diligent  in  his  study  and 
endeavor  in  the  way  of  Buddhahood.  There  is 
no  living  thing  in  the  three  great  wo  rids  t  for 
which  Buddha  has  not  devoted  himself  to  study 
and  to  ascetic  austerities.  It  was  to  deliver  all 
the  living  that  he  did  this. 

Other  living  beings  are  too  weak  to  thus 
succeed  in  securing  their  own  deliverance  even. 
They  are  like  young  and  weak  elephants 
which  die  an  untimely  death  by  arrow  and  by 
sword. 

The  Bodhisatva  Ryuju  say  of  this  as  follows: 
"  When  a  man  pours  half  a  gallon  of  hot  water 
on  ice  that  is  a  hundred  miles  in  extent,  it  seems 
as  though  the  ice  to  some  extent  is  diminished, 
but  as  a  matter  of  fact  it  is  not  so.  The  follow- 
ing morning  the  ice  in  the  place  where  the  hot 


The  Buddha's  Paradise.  271 

water  was  poured  has  become  to  the  extent  of  the 
water  that  was  poured  on  it  so  much  the  thicker 
than  it  was  before." 

It  is  thus  with  the  ordinary  man  in  this  lower 
world  who  seeks  deliverance  from  his  sufferings. 
Covetousness,  anger,  injustice,  and  the  like  in- 
crease more  and  more. 

In  the  Buddha's  paradise,  however,  it  is  not  so. 
The  surroundings  and  relationships  of  the  living 
beings  there  are  so  helpful  that  instead  of  falling 
back  they  make  constant  progress  in  Buddhism. 
They  are  supported  and  urged  on  by  the  power 
and  desire  of  Amida  Buddha;  and  because  of 
being  constantly  illuminated  by  the  light  that 
shines  out  from  the  Buddha  their  own  devotional 
mind  increases  in  power.  The  sounds  of  the 
flowing  water,  the  singing  of  the  birds,  the  sighing 
of  the  wind  in  the  trees,  the  tinkling  of  the  bells, 
the  voices  of  the  saints,  all  intensify  their  desires, 
arouse  their  minds,  and  make  them  earnest  in  their 
worship  of  the  Buddha,  in  the  recitation  of  the 
sacred  books,  and  in  thought  concerning  the  law 
and  the  order. 

Again,  their  acquaintances  and  friends  being  ex- 
clusively Bodhisatvas,  there  are  no  outside  condi- 
tions to  disturb  their  minds,  draw  off  their  hearts, 


272  Prince  Siddartha. 

and  caiise  them  to  fall  away.  Besides  this  their 
lives  are  of  equal  length  to  the  life  of  the  Buddha, 
hence  they  have  infinite  ages  at  their  disposal  for 
study  and  advancement  in  Buddhism. 

The  sacred  book  Kegon  says  :  "  When  one  sees 
the  Buddha  but  once  only,  all  hindrances  to  de- 
liverance are  at  once  removed."  If  the  seeing  of 
the  Buddha  but  once  results  like  this,  how  must 
it  be  when  he  is  seen  all  the  time  ?  The  hindrances 
to  deliverance  from  suffering  and  from  misery, 
although  infinite  in  number,  will  melt  away  as 
snow  before  the  springtime  sun. 

The  beings  in  paradise  have  neither  self-will  nor 
anxiety  of  any  kind.  'They  all  acquire  a  heart  of 
great  mercy,  advance  naturally  in  the  understand- 
ing of  Buddhism,  attain  to  the  rank  of  Bodhisatva, 
to  the  profoundest  knowledge  of  the  way  of 
deliverance,  and  finally  they  become  Buddhas.  On 
reaching  this  rank  and  height  they  will  manifest 
their  eight  features  to  all  living  things  in  order 
to  deliver  them ;  and  they  will  unceasingly  turn 
the  wheel  of  the  wonderful  laws  in  the  land  of 
purity  and  of  unsurpassed  magnificence.  They 
will  make  all  the  living  seek  after  paradise  as  they, 
and  the  Buddha  before  them,  sought  after  it. 

How  joyful  'a  life  this  must  be !     Life  is  like  a 


Worshiping  the  Buddha. 


The  Buddha's  Paradise.  273 

vision;  like  a  dream.  Why  should  we  not  cast 
away  from  us  everything  that  relates  to  this  lower 
world,  and  earnestly  seek  for  birth  into  this  para- 
dise ?  You  who  are  observers  of  the  law  and  of 
the  doctrine,  do  not  be  indolent  in  your  endeav- 
ors !  The  Bodhisatva  Ryuju  has  left  the  following 
words :  — 

"There  is  neither  wrong  principle  nor  evil 
understanding  within  the  limits  of  the  unfath- 
omable desire  of  the  Buddha.  When  within  the 
limits  of  his  desire  there  is  nothing  but  progress 
in  Buddhism  possible  for  us.  If  we  are  once  born 
into  this  paradise,  we  never  backslide,  but  we  make 
constant  progress  until  we  attain  to  Buddha- 
hood.  Because  of  this  I  worship  the  Buddha  and 
pay  him  reverence.  I  also  preach  his  merits, 
although  they  are  as  wide  as  the  great  and  bound- 
less sea.  I  desire  to  be  born  into  his  paradise 
through  the  purity  of  the  good  deeds  that  I  have 
done,  and  of  the  merits  I  have  accumulated.  It  is 
my  strong  desire  that  with  all  other  living  things 
I  may  be  born  into  the  Buddha's  land  of  peace 
and  delight." 

This  description  of  the  delights  of  the  Buddha's 
paradise,  although  somewhat  cloying  through  ex- 


274  Prince  Siddartlia. 

cess  of  sweetness  and  of  similarity,  of  gaudiness 
and  of  glitter,  is  nevertheless  surprisingly  beautiful. 
It  is  true  that  many  of  the  delights  are  such  as 
appeal  to  the  senses,  yet  there  are  none  that  are 
sensual.  In  this  respect  the  Buddha's  paradise 
is  immeasurably  superior  in  its  conception  to  the 
paradise  of  Mohammed. 

The  Oriental  imagination  has  clothed  the  sup- 
posed and  the  desired  delights  of  paradise  with 
the  richest  of  ornamentation  and  of  coloring,  and 
has  made  what  must  have  been  for  many  genera- 
tions a  most  attractive  picture  and  object  of  ardent 
desire  to  the  weary  and  oppressed  masses  of  Asiatic 
lands.  Many  millions  of  people  have  no  doubt 
gone  through  life  and  down  into  death  cheered 
and  comforted  by  this  teaching. 

The  reverse  of  this  enchanting  picture  is,  how- 
ever, as  horrible  and  as  outrageously  abominable 
as  the  reverse  of  one  thing  to  another  can  possibly 
be  made.  The  descriptions  of  the  eight  hot  hells, 
each  having  sixteen  auxiliary  departments,  show 
imagination  run  mad,  and  set  before  us  a  series  of 
pictures  so  hideous,  so  dreadful,  and  in  every  way 
so  revolting  that  one  cannot  look  on  them  without 
shudders  of  extremest  disgust.  The  cruelest,  the 
foulest,  the  most  agonizing,  and  the  most  protracted 


TJie  Buddha's  Paradise.  275 

of  tortures  and  of  sufferings  are  set  forth  with 
a  detail  that  shocks,  amazes,  and  sickens  the 
reader. 

The  Christian  Scriptures  have  also  something  to 
say  of  the  state  of  the  soul  after  death,  and  they 
do  not  hesitate  to  speak  of  a  possible  and  lurid 
future  for  some,  as  well  as  of  a  possible  and  most 
attractive  one  for  others;  but  there  is  a  reserve 
and  a  balance  about  their  statements  that  we  fail 
to  find  in  the  Buddhistic  or  in  any  uninspired 
utterances  on  the  same  subjects. 

The  common  people,  the  masses  of  the  lands 
where  northern  Buddhism  has  held  sway  for  so 
many  centuries,  have  ever  accepted  and  fully 
believed  that  the  Buddhistic  teachings  concerning 
the  delights  of  the  Buddha's  paradise  and  the 
cruel  horrors  of  the  Buddhist  hells  represent  the 
truth,  and  the  assured  facts  in  the  case.  It 
follows  therefore  that  some  millions  may  have 
been  cheered  and  comforted  in  life  and  in  death  by 
the  hope  of  rebirth  into  the  land  of  ease  and  of 
superlative  bliss,  but  many  other  millions  have 
lived  through  all  their  lives  and  gone  down  to 
their  graves  under  the  burden,  the  fear,  and  the 
horror  of  a  possible  falling  into  some  of  the  awful 
hells  where  the  tortures  and  sufferings  must  be 


276  Prince  Siddartha. 

endured  without  possibility  of  relief  during  infinite 
kalpas  of  time. 

The  more  intelligent  of  the  priests,  however, 
and  the  scholarly  laymen  have  always  spoken  of 
the  same  teachings  as  being  but  hoben,  or  fictional; 
nothing  more,  in  fact,  than  a  pious  device  which 
was  exceedingly  useful  in  bringing  the  masses 
into  subjection  and  in  holding  them  there. 

A  modern  Japanese  author  «ays  on  this  point : 
"  Those  who  patiently  investigate  and  understand 
the  original  and  true  teachings  of  the  Buddha  do 
not  accept  this  'fictional  teaching'  as  represent- 
ing the  facts  in  the  case  at  all.  They  regard  the 
Buddha's  paradise  as  being  only  a  figurative  state- 
ment of  the  condition  of  the  heart  of  a  true 
believer.  The  ignorant  and  the  foolish  only,  being 
beguiled  and  misled,  wander  on  in  search  of  a 
heaven  that  does  not  exist,  fearing  a  hell  that 
has  no  reality." 

Is  not  all  this  an  apt  and  a  sad  illustration  of 
the  blind  leading  the  blind,  and  of  all  falling  into 
the  ditch  together?  Do  not  these  peoples  need 
a  Teacher  who  is  wise  and  truthful  as  well  as 
mighty  to  save  ? 


CHAPTER   XXVI. 

THE  BUDDHA'S  ENLIGHTENMENT. 

mysteries  of  life  and  of  death ;  of  the 
"*•  misery  of  some  and  the  happiness  of  others ; 
of  the  wealth  and  luxury  of  the  few  and  the 
poverty  and  squalor  of  the  many,  and  the  prob- 
able future  of  all  after  death  have  ever  been 
problems  which  have  occupied  the  minds  of  the 
noblest  and  most  thoughtful  of  all  races  of  men. 
Prince  Siddartha  belonged  to  this  thoughtful 
class  of  humanity,  hence  he  sought  enlightenment 
concerning  these  deep  problems,  these  profound 
mysteries.  He  sought  it  too  in  the  best  ways 
known  to  the  men  of  his  day  and  generation.  He 
forsook  all  his  luxurious  surroundings,  gave  him- 
self to  the  life  of  an  ascetic  and  recluse,  and 
devoted  himself  with  persistent  energy  to  such 
studies,  austerities,  and  meditations  as  seemed  to 
him  best  suited  to  bring  about  the  intellectual 
enlightenment  he  so  ardently  desired. 

I.      THE  PLACE. 

It  is  not  a  matter  of  any  vital  importance  in 

277 


278  Prince  Siddartha. 

itself  as  to  where  and  how  he  ultimately  obtained 
the  object  of  his  desire  ;  but  it  is  very  interesting 
to  know  that  the  two  great  schools  or  divisions  of 
Buddhism,  the  Southern  and  the  Northern,  enter- 
tain entirely  different  opinions  as  to  both  the 
place  where  and  the  manner  in  which  Buddha 
acquired  his  enlightenment.  The  Southern  school 
affirms  that  ultimate  enlightenment  was  obtained 
while  he  was  seated  crosslegged  under  a  Bodhi 
tree.  Sir  Edwin  Arnold  in  his  poem  The  Light 
of  Asia,  in  Book  VI,  sets  this  view  of  that  school 
before  us  in  the  following  language :  — 

He  arose  .  .  . 

And  bent  his  footsteps  where  a  great  tree  grew, 
The  Bodhi  tree  (thenceforward  in  all  years 
Never  to  fade,  and  ever  to  be  kept 
In  homage  of  the  world) ,  beneath  whose  leaves 
It  was  ordained  that  truth  should  come  to  Buddh : 
Which  now  the  master  knew :  wherefore  he  went 
With  measured  pace,  stedfast,  majestical, 
Unto  the  tree  of  wisdom. 

The  same  school  also  says  that  the  enlighten- 
ment came  to  Buddha  ultimately  after  a  fierce 
struggle  with  a  series  of  mighty  temptations. 
Sir  Edwin  Arnold  expresses  this  view  in  the 
following  language,  in  the  sixth  book  already 
quoted  from :  — 


'  The  Buddha's  Enlightenment.  279 

Then  fell  the  night  even  as  our  master  sate 
Under  that  tree.    But  he  who  is  the  Prince 
Of  darkness,  Mara — knowing  this  was  Buddh 
Who  should  deliver  men,  and  now  the  hour 
"When  he  should  find  the  truth  and  save  the  worlds  — 
Gave  unto  all  his  evil  powers  command. 
"Wherefore  there  trooped  from  every  deepest  pit 
The  fiends  who  war  with  wisdom  and  the  light, 
Arati,  Trishua,  Kaga,  and  their  crew 
Of  passions,  horrors,  ignorances,  lusts, 
The  brood  of  gloom  and  dread :  all  hating  Buddh, 
Seeking  to  shake  his  mind ;  nor  knoweth  one, 
Not  even  the  wisest,  how  those  fiends  of  hell 
Battled  that  night  to  keep  the  truth  from  Buddh : 
Sometimes  with  terrors  of  the  tempests,  blasts 
Of  demon  armies  clouding  all  the  wind, 
With  thunder,  and  with  blinding  lightning  flung 
In  jagged  javelins  of  purple  wrath 
From  splitting  skies :  sometimes  with  wiles  and  words 
Fair  sounding,  mid  hushed  leaves  and  softened  airs 
From  shapes  of  witching  beauty ;  wanton  songs, 
Whispers  of  love :  sometimes  with  royal  allures 
Of  proffered  rule :  sometimes  with  mocking  doubts, 
Making  truth  vain. 

The  poem  continues  to  give  the  details  of  these 
temptations  and  then  says  :  — 

But  Buddh  heeded  not, 
Sitting  serene,  with  perfect  virtue  walled 
As  is  a  stronghold  by  its  gates  and  ramps : 


280  Prince  Siddartha. 

Also  the  sacred  tree  —  the  Bodhi  tree  — 
Amid  all  that  tumult  stirred  not. 

At  length  full  enlightenment  concerning  the 
profound  mysteries  that  the  Buddha  had  been  so 
long  endeavoring  to  solve  .came  to  him  with  the 
breaking  of  the  day,  and  at  once  all  nature,  ani- 
mate and  inanimate,  together  with  the  inhabitants 
of  the  air,  united  in  rejoicing  over  the  glorious 
event. 

The  Northern  school,  while  it  sets  forth  the  fact 
of  Buddha's  having  attained  to  the  perfect  en- 
lightenment believed  in  by  the  Southern  school, 
and  of  the  congratulations  given  to  him  by  Bod- 
hisatvas  and  a  vast  host  of  others,  seems  to  know 
nothing  whatever  of  either  an  all-night  sitting 
under  the  Bodhi  tree  or  of  the  fierce  and  fasci- 
nating temptations  urged  on  by  spirits  of  evil 
under  the  command  of  a  chief  called  Mara. 

If  the  reader  will  turn  to  the  chapter  entitled 
"  The  Snow  Mountain,"  he  will  at  once  see  how 
entirely  different  the  views  of  the  Northern  school 
as  to  the  place  and  the  circumstances  associated 
with  the  occasion  of  the  Buddha's  enlightenment 
are  from  the  views  entertained  by  the  Southern 
school  about  them.  The  place  chosen  by  the 
Northern  school  for  this  transcendent  experience 


TJie  Buddha's  Enlightenment.  281 

is  a  remote  mountain,  high,  covered  with  snow, 
and  bitterly  cold.  There  is  no  temptation  here, 
unless  it  be  the  one  of  curiosity  to  hear  the  un- 
completed stanzas  of  a  hymn  uttered  by  a  voice 
in  some  distant  valley !  It  may  be  that  the 
Northern  school  has  thought  that  even  the  idea' 
of  temptability  implied  something  derogatory  to 
the  fair  name  and  noble  nature  of  the  Buddha 
and  so  has  dropped  that  part  out  of  the  published 
lives.  Then  too,  asceticism,  and  mountain  re- 
treats far  from  the  confusion  of  worldly  and 
fleshly  strife,  have  always  had  an  exalted  place  in 
the  estimation  of  the  Northern  school.  Japan 
and  other  countries  where  Northern  Buddhism  has 
held  sway  owe  much  of  their  interest  to  travelers 
to  the  massive  temples,  with  their  lovely  grounds, 
which  are  located  in  mountain  regions.  The  con- 
junction of  the  picturesque  work  of  God  on  the 
one  hand,  and  of  the  work  of  man  on  the  other, 
has  produced  many  an  attractive  and  even  en- 
chantingly  beautiful  place  well  worthy  of  a  visit 
from  the  traveler  and  the  artist  as  well  as  the 
student  of  religions. 

While  preparing  the  manuscript  for  this  book 
I  have  frequently  interrogated  priests  and  laymen 
of  different  Buddhist  sects  on  the  subject  matter 


282  Prince  Siddartha. 

of  this  book  and  have  learned  that  "The  Life" 
given  in  the  preceding  pages  is  used  by  all 
the  sects  in  Japan.  Not  one  of  the  gentlemen 
questioned  has  seemed  to  know  anything  of  a 
Bodhi  tree  or  of  temptations  experienced  prior 
to  enlightenment.  They  have  almost  invariably 
listened  to  my  statement  of  the  views  set  forth  by 
the  Southern  school  with  some  degree  of  surprise 
and  with  the  suspicion,  I  fear,  that  I  was  not  tell- 
ing the  exact  truth.  One  intelligent  layman,  after 
expressing  a  good  deal  of  regret  that  he  was  un- 
able to  answer  some  of  the  questions  I  had  asked 
him,  said  that  he  really  knew  very  little  of  Buddh- 
ism, although  he  had  been  from  a  youth  brought 
up  in  that  faith  and  was  a  Buddhist  even  yet, 
although  he  was  nearly  forty  years  of  age. 

A  priest  with  whom  I  conversed  only  yesterday 
said  that  he  knew  of  the  different  views  enter- 
tained by  the  Buddhists  of  southern  India  and 
the  Buddhists  of  Japan  concerning  the  place  and 
circumstances  connected  with  the  enlightenment 
of  Buddha.  It  is  highly  probable,  however,  that 
this  knowledge  has  come  through  recent  visits  of 
Japanese  Buddhist  priests  to  India  and  to  Oxford 
University,  England,  for  the  purpose  of  the  study 
of  Sanscrit  and  of  the  religions  of  India  under 


TJie  Budhha'ti  Enlightenment.  283 

the  guidance  of  the  eminent  professor  of  Oriental 
learning,  Max  Miiller. 

It  has  been  a  matter  of  frequent  surprise  to  me 
that  men  whose  position,  training,  and  ordinary 
intelligence  would  seem  to  point  them  out  as 
persons  amply  qualified  to  give  clear  answers  to 
the  questions  asked  have  been  so  seemingly  igno- 
rant and  unable  to  give  satisfactory  replies.  It 
may  be  that  the  reply  of  the  chief  priest  of  a 
great  temple  near  my  home,  where  a  large  number 
of  young  men  are  being  prepared  for  the  priest- 
hood, is  the  only  reply  that  can  be  given.  He 
said :  "  You  must  not  forget  that  the  sacred  books 
consist  of  five  thousand  and  forty-eight  separate 
productions.  Buddha  occupied  forty-nine  years 
of  his  life  in  giving  instruction  in  his  doctrines, 
yet  he  was  unable  even  during  that  time  to  set 
forth  his  ideas  to  their  fullest  extent.  If  one 
should  take  the  same  number  of  years,  and  even 
double  that  number,  for  the  mere  intellectual 
study  of  the  teachings,  he  would  not  be  able  to 
understand  their  profound  significance." 

"What  then,"  1  asked,  "is  to  be  done  if  one 
would  attain  to  a  full  and  clear  understanding  of 
the  heart  of  the  teachings  of  Buddha?" 

The  priest  smiled  and  said :  "  The  only  way  is 


284  Prince  Siddartha. 

to  enter  the  Order,  become  an  ascetic,  perform 
the  appropriate  austerities,  sit  immovably  still 
with  the  limbs  and  feet  folded  under  the  body, 
for  days  and  nights,  months  and  years,  and  devote 
yourself  to  silent,  abstract  contemplation." 

I  then  asked  :  "  But  what  must  one  think  about 
while  thus  engaged  ?  " 

The  priest  replied :  "  The  condition  of  mind  to 
be  acquired  is  that  of  annihilation  of  all  thought 
and  all  feeling.  You  must  murder  your  own 
mind.  Enlightenment  comes  after  that  condition 
has  been  reached." 

"How  long  a  time  is  it  necessary  to  give  to 
this  endeavor?"  was  my  next  question. 

The  priest  replied :  "  Five  years  ?  ten  years  ? 
twenty  years  ?  a  lifetime  ?  The  Buddha  was  en- 
gaged for  twelve  years  in  this  ascetic  and  austere 
endeavor  before  he  attained  to  enlightenment  — 
and  there  are  but  few  Buddhas ! " 

Christians  speak  of  the  profoundest  truths  of 
Christianity  as  being  spiritually  discerned,  but  it 
is  evident  that  this  language  means  clear  soul- 
perception  involving  the  highest  activity  of  which 
the  spiritual  nature  of  the  human  mind  is  capable. 
The  language  of  the  Buddhist  priest  would  seem 
to  indicate  the  necessity  of  a  spiritual  discerning 


The  Buddha's  Enlightenment.  285 

of  the  truth  of  Buddhism,  but  with  him  this  is  to 
be  attained,  not  by  the  vitally  active  use  of  the 
highest  and  best  powers  of  the  mind,  but  by  their 
total  annihilation. 

This  gives  us  a  fair  illustration  of  the  resem- 
blances and  differences  which  exist  between 
Buddhism  and  Christianity.  Such  likenesses  as 
there  may  be  here  and  there  are  entirely  in  the 
seeming,  as  is  seen  in  this  case  of  spiritually  dis- 
cerning the  truth,  in  the  incarnation  and  birth  of 
Buddha,1  in  the  weeping  by  the  one  wise  old  man 
out  of  the  entire  one  hundred  diviners,  and  who  is 
spoken  of  by  some  writers  as  being  like  the  aged 
Simeon  of  Luke's  gospel  (chapter  ii,  verses  25-32), 
and  in  other  things.  The  differences  also  are  as 
the  differences  which  exist  between  light  and 
darkness,  between  active  intelligence  and  mental 
apathy  and  inertia,  between  life  and  death. 

It  is  certainly  true  that  of  those  whom  I  have 
questioned,  both  priests  and  laymen,  all  have 
invariably  said  that  the  place  of  Buddha's  en- 
lightenment was  Setzuzan — the  Snow  Mountain. 
There  is  thus  a  clear  difference  between  the  South- 
ern and  the  Northern  school  of  Buddhists  as  to 
the  place  where  and  the  circumstances  in  the  midst 

18QQ  chap,  iii :  Maya,  Prince  Siddartha's  mother. 


286  Prince  Siddartha. 

of   which    Buddha   received    his    enlightenment. 
As  to  the  fact,  however,  they  are  at  one. 

II.      THE    ENLIGHTENMENT. 

With  this  point  settled  it  seems  desirable  that 
something  should  be  learned  of  the  enlighten- 
ment itself.  What  did  the  Buddha  come  to 
clearly  understand?  In  what  did  his  enlighten- 
ment consist? 

It  would  seem  that  the  enlightenment  he 
attained  to  was  of  a  double  nature,  since  the 
Southern  school  of  Buddhism  sets  two  features 
before  us. 

According  to  this  school  the  first  point  con- 
cerning which  Buddha  received  enlightenment 
was  that  life  with  its  manifold  experiences  is 
but  hopeless  misery;  that  the  cause  of  life  is 
desire,  a  coveting  of  some  supposed  good  not  yet 
possessed;  that  desire,  therefore,  must  be  extin- 
guished ;  and  since  desire  is  an  outcome  as  well 
as  the  cause  of  life,  life  itself,  the  root  of  all  evil 
and  all  misery,  must  be  annihilated.  All  this  the 
Buddha  saw,  and  with  it  he  learned  the  processes 
by  means  of  which  all  desire  and  all  life  may  be 
annihilated  and  escaped  from.  The  processes  are 
none  other  than  ascetic  austerities  and  abstract 


The  Buddha's  Enlightenment.  287 

contemplations.  His  heart  being  full  of  benevo- 
lence, he  set  out  to  teach  what  he  had  learned  to  all 
the  people  of  southern  India.  He  thus  preached 
of  the  way  of  escape,  or  the  way  of  deliverance, 
from  the  labyrinth  and  bondage  of  life,  of  rebirth 
and  of  desire  by  the  exercise  of  the  powers  pos- 
sessed by  every  individual.  His  enlightenment 
had  not  given  him  any  knowledge  of  God,  hence 
he  has  nothing  to  say  of  him  in  any  of  his  teach- 
ings. He  did  not,  however,  preach  "  a  way  of  sal- 
vation "  in  any  sense  in  which  that  phrase  is  em-  , 
ployed  by  Christian  writers  and  speakers.  He 
spoke  only  of  escape  and  deliverance  from  the 
misery  of  existence. 

Such  for  substance  of  doctrine  is  the  first  part 
of  the  enlightenment  that  Buddha  received,  and 
taught  after  his  many  years  of  ascetic  austerities 
and  abstract  meditations. 

The  second  part  of  his  enlightenment  is  the 
one  that  the  biography  just  read,  and  most  other 
Japanese  Buddhistic  writings,  present  the  most 
frequently  and  the  most  persistently  to  view, 
although  the  former  one  is  not  entirely  ignored. 
According  to  these  writings  the  Buddha  arrived 
at  the  conclusion  that  all  life,  all  senses,  all 
desires,  and  all  ideas  are  nothing  more  than  illu- 


288  Prince  Siddartha. 

sions,  as  unsubstantial  and  as  unreal  as  dreams, 
as  shadows,  as  the  mirage  of  the  desert.  Man- 
kind labors  —  according  to  his  view  —  under  the 
delusion  that  all  these  illusory  things  are  realities. 
He  also  expresses  it  as  his  opinion  that  deliver- 
ance from  the  bondage  and  power  of  this  delusion 
can  be  secured  only  through  enlightenment,  that 
is,  by  the  clear  perception  that  everything  is 
nothing,  and  that  emptiness  and  nothingness  are 
the  real  and  actual  conditions  of  self,  and  of 
everything  else  in  the  universe.  The  ascetic 
austerities,  strict  observance  of  the  command- 
ments, diligent  attention  to  the  ritual,  abstract 
contemplation,  and  faithful  doing  of  all  the  things 
to  which  he  taught  his  followers  to  pay  diligent 
attention  he  regarded  as  being  the  only  appro- 
priate and  adequate  means  for  the  enlighten- 
ment of  the  mind,  the  banishment  of  the  delu- 
sion, and  the  acquisition  of  deliverance  from  the 
bondage  and  power  of  all  illusion  and  its  incident 
misery. 

A  few  quotations  from  the  bi'ography  and  from 
other  Japanese  Buddhistic  writings  sets  this  be- 
fore us  very  clearly. 

In  the  chapter  entitled  "  The  Snow  Mountain  " 
Prince  Siddartha  is  represented  as  looking  toward 


UNIVERSITY 


The  Buddha's  Enlightenment.  289 

the  south  and  seeing  a  thick  cloud  of  smoke  from 
which  tongues  of  flame  burst  forth.  In  the  midst 
of  the  smoke  and  flame  he  saw  five  hundred  fam- 
ished demons  who  appealed  to  him  for  help.  The 
reply  he  gave  them  was  the  following  :  "  Since 
thought  is  not,  neither  misery  nor  happiness  have 
any  master.  Nothing  is  real;  my  own  self  even 
does  not  exist.  Laws  only  are  realities.  Laws 
also  are  like  a  dream,  like  a  vision,  like  a  bubble 
of  water,  like  the  dew,  like  lightning.  Under- 
stand this,  I  beseech  you." 

In  the  sacred  book  Kongo  Kyo  the  following 
conversation  between  Buddha  and  one  of  his  fol- 
lowers is  reported  :  — 

Buddha  said  to  his  disciple  Monju  :  "  From 
whence  spring  up  the  ideas  of  hell?" 

Monju  replying  said  :  "  All  things  without  ex- 
ception are  the  product  of  the  vain  human  heart. 
People  foolishly,  according  to  the  leading  of  their 
heart,  bind  themselves  fast  with  self-made  fetters. 
Because  of  this  there  is  a  hell,  although  no  hell 
in  reality  exists.  These  people,  being  misled  and 
self-bound,  suffer  and  are  in  anguish  just  as  if 
there  were  an  actual  hell.  For  instance,  in  a 
dream  one  has  the  feeling  of  falling  into  hell  and 
of  being  consumed  in  the  myriads  on  myriads  of 


290  Prince  Siddartha. 

fires,  or  of  being  thrown  into  the  caldrons  of  boil- 
ing water  and  suffering  untold  agonies,  and  of 
screaming  out  in  anguish  and  pain.  If  now  such 
an  one  should  be  asked :  '  Why  are  you  so  dis- 
tressed ? '  he  would  reply :  '  Oh,  I  am  burning  in 
the  fires ! '  or,  '  Oh !  I  am  boiling  in  the  caldrons  of 
hell.'  If  on  this  the  questioner  should  say :  '  You 
are  asleep  and  only  dreaming,'  and  should  then 
arouse  the  sleeper,  how  would  it  be?  The 
awakened  sleeper  would  at  once  perceive  that 
the  dream  was  but  an  unreal  and  empty  thing, 
and  then  both  mind  and  body  would  be  at 
rest.  Truly  hell  does  not  exist  at  all;  yet  if 
a  person  through  bewilderment  or  self-delusion 
thinks  he  has  fallen  into  one,  or  will  fall  into  one, 
it  is  a  mere  matter  of  belief  or  fancy  only.  This 
is  true,  not  of  hell  only,  but  of  all  other  things 
as  well:  for  all  things  are  but  emptiness  and 
nothingness  ;  all  things,  including  the  heart  and 
mind  of  man,  being  as  empty  and  unreal  as  a 
dream." 

Buddha  replied:  "You  have  well  said.  All 
hells  being  so  regarded,  hell  does  not  in  reality 
exist  at  all." 

In  another  sacred  book,  called  the  Ryoga  Kyo, 
Buddha  is  reported  to  have  made  the  following 


The  Buddha's  Enlightenment.  291 

remarks  on  the  same  subject :  "  Hotoke' l  is  the  I  — 
the  myself.  From  my  first  perception  of  the  doc- 
trine up  to  the  entrance  into  Nirvana  I  have  not 
interpreted  a  single  verse  or  character  of  the  sacred 
works  otherwise  ;  and  now  for  the  benefit  of  those 
who  are  deficient  in  wisdom  and  in  power  of 
patient  perseverance  I  say  that  these  principles 
are  not  of  various  discernments,  but  they  are  all 
one.  That  one  is  this :  This  my  own  body  and  the 
body  of  hotoke  are  one  and  the  same,  and  both 
alike  are  nonexistences.  I  myself  am  hotoke*,  and 
hotok^  is  nothing  but  I,  myself.  I  perceive,  then, 
that  I  do  not  exist :  I  am  not.  Hotok6  also  is  not. 
The  east  is  not.  The  west  is  not.  The  north  is 
not.  The  south  is  not.  Having  acquired  this 
discerning  mind,  I  understand  that  ingwa  —  retri- 
bution visited  in  the  present  existence  for  deeds 
done  in  previous  state  of  being  —  is  not.  Hotok£ 
also,  all  life  also,  are  not.  Even  the  perception 
of  perplexity  and  bewilderment  is  not ;  for  from 
within  to  the  outermost  limits  of  the  ten  sides  of 
the  universe  there  is  nothing  else  but  absolute 
vacuity  and  nothingness." 

In  view  of  this  statement  the  Bodhisatva  Ryuju 

i  Hotoke  means  saint,  or  one  enlightened.    Dead  believers  are  usually 
called  hoto&e. 


292  Prince  Siddartha,. 

has  said :  "  Man  is  not  a  witness  even  to  himself." 
That  is,  being  nonexistent  he  is  incapable  of  tes- 
tifying to  or  of  himself  that  he  exists  or  thinks  or 
hopes  or  fears  or  suffers  or  enjoys  ! 

In  view  of  these  two  representations  of  life  and 
of  all  that  relates  to  it,  it  does  not  seem  as  though 
the  enlightenment  of  the  Buddha  was  quite  so 
clear  or  so  perfect  as  could  have  been  wished. 
He  seems  to  have  fluctuated  between  realism  and 
idealism.  Some  of  his  teaching  —  or  the  teach- 
ing of  his  followers,  for  it  is  not  at  all  certain 
which  it  may  be  that  we  are  reading  —  certainly 
regards  life  as  being  exceedingly  real,  full  of  mis- 
ery, and  to  be  escaped  from  even  at  the  cost  of 
the  most  austere  and  painful  of  ascetic  endeavor ; 
the  transitoriness,  the  evanescence,  the  mutability 
and  the  general  unreliability  of  everything  only 
enhancing  the  misery  of  life  and  the  importance 
of  escaping  from  it. 

Other  of  his  teaching  as  certainly  speaks  of  life 
and  of  all  connected  with  it  -as  being  unreal, 
empty,  vacuous,  illusory.  In  this  case  it  is  the 
clear  perception  of  the  illusoriness  of  all  things 
that  is  the  condition  of  deliverance  from  its  bond- 
age and  power. 

Both  phases  of  the  teaching  are  set  forth  in  the 


The  Buddha's  Entightenment.  293 

chapter  entitled  "The  Snow  Mountain"  in  the 
address  given  by  the  Buddha  to  the  ghoulish 
demon  whom  he  saw  exhume  and  horribly  abuse 
and  mutilate  a  dead  body  which  he  said  had  been 
his  own  in  the  causal  stage  of  his  existence  and 
the  cause  of  his  rebirth  as  a  demon. 

The  address  is  as  follows :  "  The  past  and  the 
future  of  life  and  of  death  are  as  dreams.  From 
the  beginning  also  all  laws  are  naturally  and  of 
themselves  extinguishable.  Good  and  evil  are 
both  one  and  the  same  thing.  The  just  and  the 
unjust  also  are  without  any  difference,  the  good 
and  the  evil,  the  just  and  the  unjust  being  natu- 
rally alike,  and  all  but  as  a  gust  of  wind  that  sud- 
denly sweeps  over  us  and  as  suddenly  passes 
away." 

This,  then,  such  as  it  is,  represents  the  clear 
perception,  the  enlightenment  ultimately  attained 
to  by  the  Buddha.  It  certainly  leaves  much  to 
be  desired.  Yet  after  all,  and  as  a  matter  of  fact, 
the  vitally  important  matter  to  Buddha  was  not, 
in  all  probability,  so  much  the  question  as  to 
whether  everything  within  and  without  the  indi- 
vidual is  real  or  ideal,  actual  or  illusory.  The 
thing  that  concerned  him  the  most  was  the  en- 
deavor to  gain  a  way  of  escape  and  deliverance 


294  Prince  Siddartha. 

from  the  fact  or  the  seeming  of  reality  and  all 
the  incidental  misery.  He  believed  that  he  re- 
ceived enlightenment  on  that  point,  and  he  gave 
his  life,  with  a  noble  disregard  of  self,  to  the  wide 
preaching  of  his  discovery.  The  means  of  escape 
or  deliverance  he  constantly  and  consistently  sets 
forth  as  being  the  forsaking  of  the  world  with  its 
appetites,  fashions,  and  temptations ;  strict  atten- 
tion to  his  teachings,  implicit  observance  of  his 
commandments  and  ritual,  entrance  into  the  order 
of  priesthood,  ascetic  austerities,  abstract  con- 
templations. 

The  final  outcome  of  all  this  he  affirmed  to  be 
—  even  though  almost  endless  kalpas  of  time  and 
innumerable  births  and  rebirths  in  many  or  all 
the  forms  of  life  might  be  involved  —  clear  per- 
ception, full  enlightenment,  escape,  deliverance, 
Nirvana,  utter  annihilation,  bliss. 

It  may  be  that  to  some  strangely  constituted 
minds  the  teachings  of  the  Buddha  seem  equal,  if 
not  superior,  to  the  teachings  of  the  Christ;  but 
to  the  mass  of  well-balanced  Occidental  minds  it 
surely  must  ever  seem  that  the  religion  of  the 
Buddha  is  one  of  depression  and  of  profound 
despair.  Shadow,  emptiness,  transitoriness,  illu- 
sion, nothingness  are  the  gloomy,  hopeless  words 


The  Buddha's  Enlightenment.  295 

of  the  Buddha.  Reality,  vitality,  hope,  joy,  in- 
finite worth,  endless  life  are  the  reviving  trumpet 
words  of  the  Christ. 

The  one  speaks  of  hermit  cells,-  of  musty  grave- 
yard mold,  of  mountains  of  bones,  and  of  silent 
tombs.  The  other  speaks  of  the  bridegroom  and 
the  bride,  of  spring  flowers,  of  resurrection  beauty, 
of  joyous  and  abounding  life  forevermore. 

The  Buddha  invites  with  the  deep  and  solemn 
tones  of  }^on  distant  temple  bell  to  an  entrance  on 
the  gloomy  path  that  leads  to  a  condition  of  sense- 
less mental  apathy,  physical  inertia,  and  eternal 
death.  The  Christ  with  the  ring  of  hope  and  joy 
in  his  voice  says :  "  Come  unto  me  .  .  .  and  I 
will  give  you  rest."  "  Come  unto  me,  and  I  will 
give  you  life  forevermore ;  for  I  am  come  into  the 
world  that  ye  might  have  life,  and  have  it  more 
abundantly." 

The  Buddha  is  the  prophet  of  gloom,  of  de- 
spair, and  of  remediless  death.  The  Christ  is  the 
prophet  of  life  and  of  everlasting  joy.  Which  of 
the  two  will  you  accept  as  Master  and  as  Lord  ? 

Which  gives  the  preferable  enlightenment,  the 
preferable  reward? 

"  Choose  ye  this  day  whom  ye  will  serve !  " 


CHAPTER   XXVII. 

NIRVANA. 

A  FTER  enlightenment  —  what  ?  Nirvana  ! 
-*•-*-  What  is  Nirvana  ?  The  question  is  more 
easily  asked  than  answered.  Scholars  of  Buddh- 
ism are  not  of  one  mind  on  the  subject.  With 
some  Nirvana  seems  to  mean  that  state  of  men- 
tal equipoise  and  calm  which  was  entered  into 
by  the  Buddha  immediately  after  enlightenment 
occurred.  With  others  it  seems  to  mean  an 
etherealized  existence  after  death,  an  immortal 
condition  of  absence  of  desire,  of  endless,  pas- 
sionless, idealess  calm.  Others  again  think  that 
Nirvana  is  absolute  death,  utter  annihilation.  In 
each  case,  however,  entrance  into  the  Nirvana 
believed  in  and  set  forth  is  regarded  as  condi- 
tioned by,  or  as  the  result  of,  a  previous  "  enlight- 
enment "  acquired  by  ascetic  austerities  and 
abstract  meditations. 

One  Oriental  scholar,  Ernest  J.  Eitel,  PH.D.,  a 
well-known  writer  on  Chinese  Buddhism,  says 
of  this  subject  as  follows :  "  In  the  absence  of 

296 


Nirvana.  297 

ancient  manuscripts,  and  by  reason  of  the  re- 
peated textual  alterations  which  the  Buddhist 
canon  suffered  before  it  was  fixed  in  the  form  in 
which  we  now  have  it,  it  is  practically  impossible 
to  determine  what  Buddha  himself  taught  on  the 
subject.  He  may  have  looked  upon  Nirvana  as  a 
state  of  personal  immortality,  in  which  the  spirit, 
exempt  from  the  eddies  of  transmigration,  revels 
in  the  enjoyment  of  unlimited  happiness  arising 
from  the  annihilation  of  all  desire. 

"  On  the  other  hand,  he  may  have  viewed  Nir- 
vana as  a  state  of  absolute  annihilation  of  person- 
ality and  individual  existence.  It  is  impossible 
to  decide  which  of  the  two  views  Buddha 
actually  held.  But  I  incline  to  think  he  most 
probably  left  the  question  undecided  in  his  own 
mind." 

This  view  of  Dr.  Eitel  accords  with  what  has 
already  been  said  of  Buddha's  enlightenment  as 
not  being  so  complete  and  so  clear  as  could  be 
wished.  We  are  left  in  uncertainty  about  his 
view  of  all  nature.  We  do  not  know  whether  he 
regarded  everything  as  being  real,  or  whether  he 
concluded  that  the  realness  was  all  in  the  seeming. 
Sometimes  he  speaks  as  a  realist  and  sometimes 
as  an  idealist.  At  one  time  everything  is  miser- 


298  Prince  Siddartha. 

able  reality ;  at  another  time  everything  is  miser- 
able illusion.  In  either  case,  however,  enlighten- 
ment is  the  way  of  deliverance.  When  he  speaks 
of  Nirvana  he  leaves  us  in  the  same  uncertainty, 
hence  the  differing  views  set  forth  by  different 
sects  of  Buddhism  and  by  different  scholars  of 
Buddhistic  literature. 

Professor  Max  Miiller  says  of  this  doctrine  as 
follows:  "According  to 'the  metaphysical  tenets, 
if  not  of  Buddha  himself,  at  least  of  his  sect, 
there  is  no  reality  anywhere,  neither  in  the  past 
nor  in  the  future.  True  wisdom  consists  in  per- 
ceiving the  nothingness  of  all  things,  and  in 
a  desire  to  become  nothing,  to  be  blown  out,  to 
enter  Nirvana.  Emancipation  is  obtained  by  total 
extinction." 

When  conversing  with  the  Buddhist  priest 
spoken  of  in  the  previous  chapter,  I  asked  this 
question :  — 

"What  is  Nirvana?" 

The  priest  replied :  "  If  we  say  that  it  is  a  state 
of  thought,  actual  or  realized,  we  err.  If  we  say 
that  it  is  a  state  of  absence  of  thought,  we  also 
err.  If  we  say  that  it  is  a  state  of  existence, 
we  err.  If  we  say  that  it  is  a  state  of  nonex- 
istence,  we  also  err." 


Nirvana.  299 

"  How  then,"  I  asked,  "  can  one  who  is  desirous 
of  knowing  what  the  term  means  find  out  ?  " 

The  priest  replied :  "  I  know  of  but  one  way. 
It  can  only  be  learned  in  the  same  way  in  which 
enlightenment  is  acquired.  You  must  forsake 
the  world,  enter  the  Order,  become  a  priest,  enter 
on  a  course  of  ascetic  austerities  and  abstract 
contemplations,  and  then  in  the  end  you  will 
learn  what  Nirvana  means." 

The  reply  can  hardly  be  regarded  as  a  very 
satisfactory  one,  and  yet  it  may  be  that  no  other 
could  so  well  express  the  uncertainty  that  exists 
in  the  minds  of  so  many  Buddhists  and  students 
of  Buddhism  as  to  the  real  meaning  of  the  term. 

The  meaning  of  the  writer  of  the  biography  of 
the  Buddha  which  the  reader  has  just  perused 
would  seem  to  indicate  that  to  him  Nirvana  meant 
annihilation.  As  he  uses  the  term  it  is  quite  clear 
that  he  means  more  than  mere  physical  death ; 
for  the  ordinary  term  for  death  meant  to  him,  as 
to  others,  nothing  more  than  the  cessation  of  the 
life  of  the  body.  If  nothing  more  than  this  was 
involved  in  the  Buddha's  death  and  in  the  death 
of  his  followers,  it  does  not  seem  probable  that  a 
new  term  would  have  been  coined  to  express  it. 
The  soul,  the  real  person,  may  continue  to  live, 


300  Prince  Siddartha. 

move,  and  have  its  being,  for  weal  or  for  woe, 
after  it  has  parted  company  with  the  physical 
frame.  This  is  a  fact  accepted  by  both  ignorant 
and  enlightened  races.  Mere  physical  death  does 
not  mean  to  the  Buddhist — as  the  biography  and 
all  Buddhist  literature  go  to  show — extinction  of 
being.  All  life,  all  desire  for  life,  or  all  illusion 
concerning  life  are  considered  by  the  Buddhist  as 
evils  to  be  escaped  from  at  the  earliest  possible 
moment.  "  Extinction  is  bliss  ;  "  hence  if  mere 
and  ordinary  physical  death  ended  all,  the  Buddh- 
ist believer  would  be  supremely  happy.  The 
"fear  of  the  evil  way  of  rebirth  and  of  transmigra- 
tion "  rests  on  him  like  a  nightmare.  He  desires  to 
escape  from  the  necessity  of  rebirth  in  the  myriad 
possible  forms  of  sentient  life,  and  attain  as  soon 
as  possible  to  such  a  state  of  mental  equipoise, 
such  a  clear  perception  or  enlightenment,  and  to 
such  an  accumulation  of  merit  as  will  land  him 
on  the  highest  and  last  stage  of  existence  in  any 
form.  This  stage  reached,  after  perhaps  almost 
limitless  periods  of  existence  and  of  persistent 
endeavor  throughout  all  those  periods,  the  next 
death  —  or  seeming  death  —  is  the  final  one,  and 
ultimates  in  the  absolute  extinction  of  all  sense, 
thought,  feeling,  and  being,  or  of  all  illusion  con- 


Nirvana.  301 

cerning  them.  This  condition  would  seem  to  be 
that  which  the  writer  of  the  biography  indicates 
when  he  speaks  of  the  Buddha  as  entering  Nir- 
vana. A  brief  review  of  some  of  his  statements 
will  suffice  to  clearly  set  this  forth.  It  is  not 
important  that  we  should  ask  whether  the  state- 
ments made  represent  the  facts  in  the  case  or  not. 
The  author  uses  the  incidents  as  though  they 
were  facts,  and  so  sets  before  us  his  opinion  as  to 
what  the  term  Nirvana  means. 

The  queen  of  Indra  is  represented  as  setting 
out  from  her  abode  in  the  heavens  to  see  the 
dying  Buddha,  and  as  bearing  with  her  a  vial  of 
the  elixir  of  immortal  youth.  Although  hindered 
in  her  attempt  to  reach  the  dying  saint,  she  did 
what  seemed  to  her  the  next  best  way  of  forward- 
ing the  vial  to  him.  This  plan  also  failed,  as  the 
vial  caught  on  the  branch  of  a  tree  and  remained 
suspended  there.  The  remedy  failing  to  reach  its 
destination  the  Buddha  died.  If  now  the  queen 
of  Indra  had  been  supposed  by  the  author  of  the 
biography  to  have  had  the  least  expectation  that 
the  Buddha  would  continue  to  exist  in  a  possibly 
superior  condition  after  his  physical  death,  is  it  at 
all  probable  that  he  would  have  represented  her 
as  making  the  efforts  she  did  to  convey  to  him 


302  Prince  Siddartha. 

before  he  died  the  elixir  of  immortal  youth? 
The  natural  inference  from  the  incident  is  that 
she  regarded  that  death  as  a  final  extinction  of 
being ;  and  the  author  of  the  biography  allows 
her  act  to  convey  that  impression  to  the  reader. 
If  he  had  intended  to  convey  any  other  meaning 
it  would  have  been  easy  for  him  to  have  said  that 
although  the  plan  of  the  queen  was  frustrated  by 
enemies  who  took  the  form  of  monster  birds,  yet 
that  after  his  death  his  enlightened  spirit  would 
rise  superior  to  all  the  enemies  of  his  mortal  life 
and  frame,  and  would  continue  to  live  in  a  state 
of  infinite  equipoise  and  delight.  As  to  this, 
however,  he  is  absolutely  silent. 

This  use  of  the  incident,  then,  must  be  regarded 
as  fairly  teaching  that  the  term  Nirvana  to  the 
author  of  this  biography  meant  absolute  and  total 
extinction  of  being  when  the  death  after  enlight- 
enment occurred. 

The  sally  between  Ananda  and  Kasho  when 
the  latter  returned  from  his  religious  retreat  and 
found  kings  of  peoples,  kings  of  demons,  Arhats, 
wise  disciples,  great  disciples,  masses  of  people, 
representatives  of  the  fifty-two  kinds  of  reptiles, 
birds,  and  beasts  assembled  together  and  making 
great  lamentation  over  some  event,  indicates  the 


Nirvana.  303 

same  thing.  Kasho  asked  for  the  reason  of  such 
a  gathering  and  lamentation.  Ananda  is  repre- 
sented by  our  author  as  enraged  at  the  question, 
and  as  replying  that  all  present  —  kings,  subjects, 
demons,  reptiles,  dragons,  birds,  and  beasts  —  were 
met  together  for  the  sole  purpose  of  lamenting 
the  death  of  the  Buddha. 

Kasho  on  hearing  this  statement  burst  out  into 
three  fits  of  loud  laughter.  Shortly  afterwards  he 
gave  his  reasons  for  what  to  the  heterogeneous 
multitude  was  shocking  and  unseemly  hilarity. 

The  first  reason  he  gave  was  that  Arhats 
and  disciples  alike,  although  they  had  become 
acquainted  during  their  forty-nine  years  of  inter- 
course with  the  three  great  principles  of  the 
Buddha's  teaching,  were  laboring  under  a  mis- 
apprehension and  a  delusion.  "  You  have  now 
lapsed,"  he  said,  "from  your  lofty  position  as 
Arhats,  and  have  fallen  back  to  be  common 
people  again ;  and  that  is  why  I  laughed  the  first 
time."  The  Buddha  not  only  taught  that  all  life 
is  misery,  he  also  taught  that  all  life  is  illusion. 
Kasho  would  seem  to  have  most  clearly  appre- 
hended the  heart  of  Buddha's  teaching;  hence 
Buddha's  death,  to  him,  meant  nothing  more 
than  that  vacuity  had  gone  back  into  its  original 


304  Prince  Siddartha. 

nothingness!  This  being  the  case,  there  was 
nothing  to  lament  about. 

Another  of  the  reasons  he  gave  for  his  laughter 
he  stated  as  follows :  "  The  Buddha,  uncreated 
and  undestroyed,  is  now  exhibiting  the  instability 
and  evanescence  of  all  things ;  and  the  fact  that 
birth  and  death,  being  and  extinction,  are  the  laws 
of  life  —  and  that  extinction  is  bliss." 

This  sentence  sets  before  us  the  double  teaching 
of  the  Buddha ;  namely,  the  doctrine  of  the  illu- 
sion or  nothingness  of  all  things,  and  the  doctrine 
of  the  extinction  of  being  if  life  is  indeed  real. 
Whether  Kasho  accepted  only  one  or  both  of 
these  views  we  may  not  certainly  know,  but  the 
language  our  author  puts  into  his  mouth  at  this 
time  would  seem  to  indicate  that  this  the  most 
eminent  disciple  of  the  Buddha  had  regarded  this 
death  of  his  teacher,  this  entering  into  Nirvana, 
as  the  absolute  extinguishment  of  his  being  — 
body,  soul,  and  spirit. 

It  is  true  that  Kasho  also  said  that  the  Buddha 
had  entered  Nirvana  in  order  to  learn  whether  his 
doctrines  were  rooted  in  the  hearts  of  the  Arhats 
and  disciples ;  and  that  he  was  at  that  moment 
shedding  tears  of  pity  over  them  for  their  misun- 
derstanding of  his  instruction.  This,  however, 


Nirvana.  305 

would  seem  to  be  but  a  sarcasm  similar  in  spirit 
to  the  expressions  used  when  he  gave  the  reason 
for  his  first  fit  of  laughter.  Kasho  is  certainly  not 
represented  as  saying  that  Nirvana  is  anything 
other  than  extinction  of  being,  since  he  says 
distinctly  that  "  extinction  is  bliss." 

Finally  the  Buddha  is  represented  by  our 
author  as  lifting  up  his  hands  out  of  the  golden 
coffin  and  giving  to  Kasho  and  Ananda  his 
garments,  his  begging  bowl,  and  his  sleeping  mat. 
No  word  concerning  the  future,  however,  comes 
from  his  lips  at  this  most  fitting  time.  Having 
bestowed  his  gifts,  "he  closed  the  cover  of  the 
coffin  and  shut  himself  in.  After  this  all  within 
was  silent  and  still  " —  and  thus  the  record  ends. 

Our  author  as  he  uses  the  term,  "Buddha 
enters  Nirvana,"  certainly  conveys  to  his  readers 
the  impression  that  that  particular  death  was  the 
absolute  end  of  the  Buddha. 

In  a  work  by  a  Japanese  writer  which  was 
published  a  few  years  ago  the  statement  is  made 
that  "  in  Buddhism  taken  as  a  whole  there  are 
two  general  lines  of  instruction,  the  one  being 
called  the  fictional  and  the  other  the  real,  the 
true.  To  the  intelligent,  the  patient,  the  per- 
severing soul,  the  real,  the  true  doctrine  of 


306  Prince  Siddartha. 

vacuous  extinguishment  is  taught.  To  the 
ignorant  and  unpersevering  the  fictional  doctrine 
of  a  paradise  of  bliss  on  the  one  hand,  and  of 
awful  hells  on  the  other,  is  taught."  The  "  vac- 
uous extinguishment "  of  this  passage  is  the 
equivalent  of  the  term  Nirvana  and  stands  for 
the  last  death  and  the  final  end  of  the  truly 
enlightened  and  fully  matured  devotee. 

The  term  Nirvana,  standing  as  it  seems  to  do 
for  the  actual  and  complete  extinguishment  of  all 
illusion  concerning  life,  or  of  the  real  life  of  both 
the  body  and  the  soul  of  the  one  who  dies  after 
he  has  attained  to  "  enlightenment "  through  the 
medium  of  accumulated  merits,  ascetic  austerities, 
and  protracted,  abstract  contemplations,  makes 
plain  to  us  the  infinite  difference  there  is  between 
the  teachings  of  the  Buddha  and  the  teachings 
of  the  Christ  concerning  both  the  present  and 
the  future  life  of  human  souls.  The  teachings 
of  the  one  represent  chill  and  gloom,  depression, 
darkness,  despair,  and  irremediable  death.  The 
teachings  of  the  other  represent  hope,  cheer,  light, 
life,  and  everlasting  joy. 

The  one  may  be,  as  indeed  he  has  been,  the 
Light  of  Asia.  His  light  also  may  have  been, 
indeed  it  has  been,  a  great  good  to  many  peoples. 


Nirvana. 

At  its  best,  however,  it  has  been  more  like  the 
light  of  the  moon,  clear,  luminous,  and  cold,  rather 
than  like  the  sun,  bright,  glowing,  and  life-giving. 

The  moon  stands  as  a  fitting  figure  of  Buddha, 
the  Light  of  Asia.  The  sun  stands  as  a  no  less 
fitting  figure  for  Jesus  Christ,  the  Light  of  the 
World. 

Jesus  said  of  himself:  "I  am  the  light  of  the 
world :  he  that  followeth  me  shall  not  walk  in 
darkness,  but  shall  have  the  light  of  life." 
These  words  set  before  every  soul  the  possibility 
of  acquiring  the  clearest  "  enlightenment "  on  the 
most  momentous  problems  concerning  life,  death, 
and  the  future  —  an  enlightenment  the  Buddha 
sought  with  all  his  heart,  but  did  not  find. 

Jesus  also  said :  "  Peace  I  leave  with  you,  my 
peace  I  give  unto  you."  This  is  the  assurance  of 
the  bestowal  of  an  equipoise  and  calm  of  soul 
that  would  have  rejoiced  the  Buddha  in  his  day 
had  he  but  known  of,  sought  after,  and  come  into 
possession  of  it. 

Jesus  further  said :  "  Let  not  your  heart  be 
troubled.  ...  In  my  Father's  house  are  many 
mansions.  ...  I  go  to  prepare  a  place  for  you. 
...  I  will  come  again,  and  receive  you  unto 
myself ;  that  where  I  am,  there  ye  may  be  also." 


308  Prince  Siddartha. 

This  is  ample  assurance  of  a  life  of  intelligence 
and  of  affection  beyond  the  grave,  the  thought 
of  which  is  as  far  beyond  the  hope  or  the  despair 
of  the  Buddha  as  the  east  is  far  from  the  west  or 
as  the  night  is  from  the  day. 

The  Christian  thus  acquires  an  enlightenment, 
an  equipoise,  a  calm,  and  an  entrance  into  a  Nir- 
vana (if  one  may  be  allowed  to  use  that  term  to 
express  the  life  of  the  Christian  saint  with  his 
Saviour  after  the  mortal  has  put  on  immortality) 
which  is  beyond  all  compare  superior  to  the  enlight- 
enment, the  equipoise,  the  idealess  calm,  and  the 
Nirvana  of  the  Buddhists. 

The  following  lines  will  express  the  convictions 
of  the  Christian  believer  concerning  Jesus — and 
by  inference  his  opinion  of  the  vital  difference 
that  exists  between  Jesus  and  Buddha.  While 
every  line  is  eminently  appropriate  when  applied 
to  Jesus,  not  a  single  one  is  appropriate  or  appli- 
cable to  Buddha,  no  matter  how  devout  or  devoted, 
compassionate  or  noble,  he  may  have  been. 

What  Jesus  is,  Buddha  is  not. 

Thou  art  the  Way :  to  thee  alone 

From  sin  and  death  we  flee : 
And  he  who  would  the  Father  seek 

Must  seek  him,  Lord,  by  thee. 


Nirvana.  309 

Thou  art  the  Truth ;  thy  Word  alone 

True  wisdom  can  impart : 
Thou  only  canst  inform  the  mind 

And  purify  the  heart. 

Thou  art  the  Life ;  the  rending  tomb 

Proclaims  thy  conquering  arm, 
And  those  who  put  their  trust  in  thee 

Nor  death  nor  hell  shall  harm. 

Thou  art  the  Way,  the  Truth,  the  Life ; 

Grant  us  that  Way  to  know, 
That  Truth  to  keep,  that  Life  to  win, 

Whose  joys  eternal  flow. 

THE  END. 


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NORTHERN  REGIONAL  LIBRARY  FACILITY 
Bldg.400,  Richmond  Field  Station 
University  of  California 
Richmond,  CA  94804-4698 

ALL  BOOKS  MAY  BE  RECALLED  AFTER  7  DAYS 

•  2-month  loans  may  be  renewed  by  calling 
(510)642-6753 

•  1-year  loans  may  be  recharged  by  bringing 
books  to  NRLF 

•  Renewals  and  recharges  may  be  made  4 
days  prior  to  due  date. 

DUE  AS  STAMPED  BELOW 


JUL2o1996 


SENT  ON  ILL 


MOV  2  0  I9B7 


tl  C.  BERKELEY 


12,000(11/95) 


ID 


